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HOBART  CHURCH,   ONEIDA,    WISCONSIN 
Corner-stone  laid  in  1886;  Church  consecrated  in  1897 


THE 


O  N  E  I  D  A  S 


By 
J.    K.    BLOOMFIELD 

author  of 
'glenwood'',   ''paying  the  mortgage",  etc. 


NEW  YORK. 
ALDEN  BROTHERS,   PUBLISHERS 
1907. 


6EHERM 


Copyright  1907 

BY 

J.  K.  BLOOMFIELD. 


TO 

THE  ONEIDAS, 

and  their  many  loyal  friends,  of  the  past  as  well  as  of  the 

present;  and 

IN  MEMORY  OF  BISHOP  KEMPER 

who  so  ardently  desired  their  history  written;  also 

TO  REV.  F.  W.  MERRILL, 

for  ten  years  Missionary  among  the  Oncidas,  who  again 

has  urged  and  inspired  the  writing,  this  work  is  most 

affectionately 

DEDICATED  BY  THE  AUTHOR. 


188493 


PREFACE. 

i  In  undertaking  this  work  for  the  Oneidas  there  have 
been  three  great  difficulties  to  contend  against.  Ad- 
vanced years,  confirmed  invalidism  and  inability  to  go  to 
Libraries  to  look  up  records  of  these  Indians.  Friends, 
however,  have  been  exceedingly  kind  in  bringing  me 
books  of  value  from  which  to  cull  notes.  Among  them 
I  would  mention  indebtedness  to:  "The  League  of  the 
Iroquois"  by  Lewis  H.  Morgan;  Col.  Stone's  "Life  of 
Joseph  Brant";  Clarke's  "Onondaga";  Halsey's  "Old 
New  York  Frontier."  Also  "The  Mohawk  Valley,"  to 
whose  author,  Mr.  W.  Max  Reid,  we  are  indebted  for 
several  illustrations;  and  to  the  Rev.  F.  W.  Merrill  for 
extracts  and  illustrations  from  his  "People  of  the  Stone." 
There  has  also  been  given  by  me  for  reference :  "Mis- 
sions to  the  Oneidas,"  papers  written  by  Susan  Feni- 
more  Cooper.  They  appeared  some  few  years  since  in 
"The  Living  Church"  as  a  serial  and  were  in  part  pre- 
pared at  the  request  of  a  friend  on  hearing  of  Bishop 
Kemper's  earnest  desire  to  have  same  account  of  these 
faithful  Indians  written  and  preserved  in  book  form. 
They,  with  a  Diary  kept  by  the  wife  of  a  most  faithful 
Missionary  among  them,  were  to  have  so  appeared;  but 
certain  untoward  events  at  the  time,  less  interest  in  the 
Indians,  etc.,  prevented.  Since,  though  feeling  great 
inability  to  undertake  this  work,  we  have  been  kindly 
urged  by  the  Rev.  F.  W.  Merrill  to  give  a  fuller  histori- 


x  PREFACE. 

cal  account  of  the  Oneidas  than  his  own.    Out  of  this 
request  has  grown  this  unpretentious  work. 

There  has  been  made  little  or  no  attempt  to  give  a 
statistical  account  of  Indian  treaties,  Reservation  trans- 
fers, or  Government  dealings  with  the  Nation,  but  simply 
to  record  such  customs  and  events  of  their  past  and  pres- 
ent as  may  be  of  general  interest.  Gleanings  from 
various  reliable  sources  of  one  of  the  noted  Six  Nations. 
A  Tribe  well  worthy  to  have  their  name  and  lineage 
handed  down  to  their  descendents. 

J.  K.  B. 
O$*re.$o  IVY 


CONTENTS. 

Chapter.  Page. 

i — In    Central    New   York 1 1 

2 — "People  of  the  Long  House" 22 

3 — Religious    Beliefs 35 

4 — Councils  of  the  League 48 

5 — Conflicts  with  the  French 59 

6 — Efforts  to  Christianize  the  Indians 67 

7 — Rumors   of   War 81 

8— The  Rev.  Samuel  Kirkland 89 

9 — The  Oneidas   Prove  Faithful 102 

10 — Stirring  Events    114 

11 — After  the  War 126 

12 — Resettling  in  New  York 138 

13 — From   Study  to  Warfare 152 

14 — Removal   to   Wisconsin 167 

1 5 — Ordination    and    Retirement 180 

16 — The   Lost   Prince 193 

17 — Pioneer    Missionaries 216 

18 — Bishop  Kemper  and  Nashotah 226 

19 — The  Rev.  Edward  A.  Goodnough 235 

20 — Records  of  a  Busy  Life 254 

21 — Diary  of  Ellen  Goodnough  Continued 270 

22 — Deep  Sorrow  at  the  Mission 285 

22, — The  Rev.  Solomon  S.  Burleson 300 

24— The  Rev.   F.   W.   Merrill 316 

25 — Onan-gwat-go    326 

26 — Educational    Advantages 335 

27 — The  Hospital  in  Working  Order 350 

28 — Ordination  of  the  Rev.  Leopold  Kroll 360 

29 — Christmas  on  the  Reservation 365 

30 — Conclusion    t>77 

Supplement    385 

A  Tribute 390 


LIST  OF  ILLUSTRATIONS. 

Hobart  Church,  Oneida,  Wisconsin Frontispiece 

Facing  page 

A  View  of  Oswego  River 24 

The  Oneida  Stone  in  Utica  Cemetery 28 

The  Rocky  Wall  of  the  Canajoharie — On  the  Way  to 

Council    50 

Guard  Lock — Site  of  Queen  Anne's  Chapel 72 

Queen  Anne's  Indian  Chapel,  Built  in  1713 jt> 

The  Old  Queen  Anne  Parsonage,  Fort  Hunter.  1712.  .  .  .  74 
Part  of  Communion  Service,  From  Queen  Anne  to  the 

Mohawks    75 

Sir  William  Johnson,  Bart.,  1715-1774 82 

St.     John's     Church,    Johnstown,    with     Grave     of     Sir 

William  Johnson  83 

Old  Fort  Johnson,  Built  in  1742 84 

Wolf   Hollow    85 

Hamilton  Academy,  Founded  in  1784  by  Samuel  Kirk- 
land    98 

By  the  College  Ground 98 

Hamilton  College,  1847 99 

Hamilton  College  Campus 100 

The  Rev.  Samuel  Kirkland 101 

Interior  of  Old  Fort  Ontario.     Soldiers'  Barracks,  Deep 

Sallyport,  and  Guard  house 114 

Officers'  Quarters  within  the  Fort,  Before  the  Revolution  115 

Fort  Ontario  and  Life-saving  Station 122 

Thayendanegea — Joseph   Brant 126 

St.  George's  Church,  Schenectady,  Built  in  1757 142 

The  Rt.  Rev.  John  Henry  Hobart,  D.D 148 

Eleazer  Williams,   1806 154 

Prince  de  Joinville 155 

Chief  Skenandoah   173 

Chief   Daniel   Bread    173 

Log  Church  Built  by  Eleazer  Williams  about  1825;  The 

Original   Hobart   Church 177 

Duck  Creek 177 

The  Williams  Home  on  Fox  River  182 

The  Dauphin,  Louis  XVII   202 

Eleazer  Williams,  1852 210 

The  Rev.  Richard  Fish  Cadle,  Missionary  1830-1836 216 

Protestant  Episcopal  Mission  Buildings  at  Green  Bay..  217 

Hobart  Church,  Oneida.  Built  in  1839 220 

The  Rev.  F.  R.  Haff,  Missionary  1847-1852 224 

The   Rt.    Rev.   Jackson   Kemper,    D.D.,   First   Bishop   of 

Wisconsin 226 

Nashota  as  in  1843-1844 234 


LIST    OF    ILLUSTRATIONS. 

Facing  page 
The   Rev.   Edward  A.   Goodnough,  for  thirty-five  years 

Missionary  to  the  Oneidas 235 

Oneida  Farmers 244 

Chief  Hill 248 

A  Typical  Oneida  of  the  Past 264 

Oneida  Women   265 

Members  of  the  Hobart  Guild — See  pages  366-368 265 

The  Rt.  Rev.  W.  E.  Armitage,  D.D 290 

The  Rt.  Rev.  John  Henry  Hobart  Brown,  D.D 291 

The  Oneidas  at  Church 294 

The  Episcopal  Church  295 

The  Rev.  Solomon  S.  Burleson,  Missionary  1891-1897...  312 

The  Burleson  Brothers — Priests   313 

The  Burleson  Monument  314 

The  Rev.  F.  W.  Merrill,  for  ten  years  Missionary  to  the 

Oneidas  316 

The  Church  Choir 320 

The  Oneida  National  Band   320 

Dennison  Wheelock,  Indian  Band  Master 321 

The    Rt.    Rev.    C.    C.    Grafton,    D.D,    Bishop    of    Fond 

du  Lac 324 

The     Rev.     Cornelius    Hill — Onan-gwat-go,     Chief    and 

Priest 334 

The  United  States  Government  Boarding  School 336 

The  Assembly  Hall,  Goverriment  Boarding  School 336 

The  Mission  Buildings   337 

The  Blacksmith  Shop 341 

Young  Creamery  Patrons 342 

The  Oneida  Creamery 342 

The  Old-time  Log  House 343 

The    Metoxen   Home 343 

Oneida  Beadwork   344 

Oneida  Lace   344 

Oneida  Basketry   345 

Episcopal  Mission  House 348 

The  Sisters'  House 348 

The  Oneida  Hospital  356 

J.  A.  Powless,  M.D 356 

The  Methodist  Church 357 

The  Rev.  Leopold  Kroll  360 

The  Rt.  Rev.   R.  H.  Weller,  D.D.,  Bishop  Coadjutor  of 

Fond  du  Lac  362 

Corn  Husk  Dolls 368 

Christmas  at  the  School  372 

Oneida  Children 373 

The  Bishop  Grafton  Parish  House  374 

Interior  of  an  Tndian  Home,  1906 380 

An  Oneida  Modern  Home . , , ,,,,,,,,..., 380 


f      > '     OF  THE 

UNIVERSITY 

OF 


THE  ONEIDAS. 

Chapter   I. 
In  Central  New  York. 

There  is  a  general  feeling  of  regret  among  historians, 
and  those  who  would  learn  events  of  the  past  connected 
with  the  earliest  settlements  of  this  country,  to  find  so 
little,  comparatively  speaking,  recorded  or  correctly 
handed  down.  And  this  is  especially  true  of  our  North 
and  South  American  Indians.  Whole  tribes  have  passed 
away  with  but  little  to  tell  of  their  mode  of  living,  or 
degree  of  intelligence.  And  yet  the  little  in  some  in- 
stances gives  assurance  that  some  of  the  earliest  known 
aboriginals  were  a  superior  people,  especially  those 
among  the  South  American  Indians,  or  those  of  Mexico 
and  Peru. 

In  Central  America  there  have  been  found  extensive 
remains  of  architecture  and  traces  of  civilization  that  one 
marvels  over.  They  would  seem  to  date  back  to  a  more 
remote  period  than  even  that  of  the  Mexican  and  Peru- 
vian empires.  Immense  artificial  mounds  also  exist  in 
the  Valley  of  the  Mississippi,  and  elsewhere,  supposed  to 
be  the  work  of  a  remarkably  intelligent  race  of  In- 
dians. Eminent  writers  who  have  since  made  a  study  of 
the  Iroquois,  their  great  intelligence  and  rare  traits  of 
character,  think  they  may  have  been  nearly  allied  to 
some  of  those  who  in  the  far  past  gave  evidence  of  such 
remarkable  achievements,  but  in  time  sadly  deteriorated 
through  ill-treatment,  indifference  shown  them  and  the 


12  run    ON  HI  DAS, 

introduction  among  them  of  fire-water  with  all  its  bane- 
ful influences,  and  that  to  the  encroachments  of  the  white 
man  was  due  their  apathy,  or  savage  hatred  and  desire 
for  revenge. 

As  population  increased,  certainly  they  were  crowded 
more  and  more  out  of  their  rights,  cheated  and  robbed 
by  avaricious  land-agents,  or  those  seeking  to  gain  their 
valuable  lands  through  exchange  of  mere  trifles,  or  still 
worse,  whisky,  that  they  had  taught  the  Indian  to  crave. 
And  this  has  been  going  on  from  the  advent  of  the  white 
man  among  them  down  to  the  present  time.  Govern- 
ment, however,  of  late  has  been  roused  to  a  more  humane 
and  better  policy  in  its  treatment  of  the  Indian.  It  is  to 
be  hoped  now  that  the  scattered  remnants  of  the  once 
powerful  League,  through  being  allowed  to  retain  their 
Reservation,  education  and  a  higher  state  of  civilization 
may  prove  themselves  not  only  worthy  of  the  truest,  but 
in  many  characteristics  no  mean  descendants  of  their 
earliest  known  ancestors.  And  this  without  undue 
praise,  we  think  can  be  said  of  the  Mohawks  on  their 
Canadian  Reservation  and  of  the  Oneidas  on  theirs,  near 
Green  Bay,  Wisconsin. 

Of  the  earliest  history  of  the  Oneidas  we  are  baffled  by 
uncertain  traditions,  or  legends  that  are  of  little  or  no 
account.  But  from  various  valuable  works  at  our  dis- 
posal we  find  something  of  interest  connected  with  the 
Oneidas  when  with  the  League  in  the  northern  part  of 
New  York.  Lewis  H.  Morgan,  at  one  time  adopted  by 
the  Senecas  and  while  with  them  taking  notes  of  the  dif- 
ferent Nations  composing  the  Confederacy,  tells  us  in  his 
"League  of  the  Iroquois"  that  "prior  to  their  occupation 
of  New  York,  they  were  living  in  the  vicinity  of  Mon- 
treal  upon   the   northern   banks   of   the    St.    Lawrence. 


IN    CENTRAL    NEW    YORK.  13 

They  were  then  in  subjection  to  the  Adirondacks,  a 
branch  of  the  warlike  Algonquin  race.  At  that  time 
they  are  said  to  have  been  few  in  number,  but  as  they 
multiplied  and  gained  experience  in  the  hardship  of  the 
warpath  and  the  chase  they  sought  independence,  and 
after  a  fierce  struggle  left  the  country." 

At  what  period  this  was,  or  the  exact  time  of  their  en- 
trance into  New  York  cannot  now  be  ascertained.  Most 
writers  agree  that  it  must  have  been  a  century,  or  more, 
before  their  discovery  by  the  Dutch  in  1609.  For  they 
had  long  occupied  a  vast  territory  between  the  Hudson 
and  Genesee  rivers.  Some  writers  say:  "After  coasting 
along  the  shore  of  Lake  Ontario  separate  bands  entered 
the  State  at  different  points  and  made  their  way  into  the 
interior.  And  that  it  was  the  Onondagas  alone,  who 
coasting  its  eastern  shore  to  the  mouth  of  the  Oswego 
River,  entered  through  this  channel." 

But  this  is  immaterial.  We  would  here  state  that  in  pre- 
paring this  simple  account  of  the  Oneidas  we  may  not  in 
every  instance  be  as  technically  correct  as  historians,  or 
give  exact  locality  and  date,  but  shall  endeavor  to  have 
them  as  nearly  correct  as  some  study  and  their  own  varied 
•accounts  will  allow. 

"The  Iroquois  in  their  best  days,"  says  Halsey,  in  his 
"Old  New  York  Frontier,"  "were  the  noblest  and  most 
interesting  of  all  Indians  who  have  lived  on  this  continent 
north  of  Mexico.  They  were  truly  the  men  whose  In- 
dian name  signifies:  'We  surpass  all  others/  They 
alone  founded  a  political  institution  and  gained  political 
supremacy.  With  European  civilization  still  unknown  to 
them,  they  had  given  birth  to  self  government  in  America. 
They  founded  independence,  effected  a  union  of  States, 
carried  their  arms  far  beyond  their  own  borders  and  made 


i4  THE    ONBIDAS. 

their  conquests  permanent.  The  conquered  people  be- 
coming tributary  states  much  after  the  manner  of  those 
which  Rome  conquered  two  thousand  years  before  them. 
In  diplomacy  the  Iroquois  matched  the  white  man  from 
Europe.  They  had  self-control,  knowledge  of  human 
nature,  tact  and  sagacity,  and  they  often  became  the 
arbitrators  in  disputes  between  other  people." 

Universal  testimony  has  been  borne  to  their  oratory 
of  which  the  merit  was  its  naturalness  and  bearing  the 
supreme  test  of  translation.  Convinced  that  they  were 
born  free,  they  bore  themselves  with  the  pride  which 
springs  from  that  consciousness.  Sovereigns  they  were 
and  the  only  accountability  they  acknowledged  was  to  the 
Great  Spirit.  "In  war  tactics  they  have  been  equaled  by 
no  red  men.  The  forts  which  they  created  around  their 
villages  were  essentially  impregnable.  An  overwhelming 
force  alone  could  enter  them ;  artillery  alone  destroy 
them.  It  was  virtually  an  empire  that  they  raised,  and 
this  empire  like  the  empire  of  Rome,  meant  peace  within 
its  borders.  Before  the  Europeans  came,  they  had  been 
unquestionably  for  some  generations  at  peace  among 
them.  It  was  an  ideal,  an  idyllic  state  of  aboriginal  life. 
All  of  which  was  to  be  overthrown  by  the  coming  of  the 
white  man  when  he  arrived,  bearing  in  one  hand  fire-arms 
and   in   the   other   fire-water." 

Other  writers  pay  as  high  a  tribute  to  this  noble  race 
of  Indians.  It  is  known,  as  we  have  already  said,  that 
for  more  than  a  century  before  their  discovery  by  the 
Dutch,  they  had  been  in  possession  of  the  beautiful  lands, 
hills  and  valleys,  lakes  and  streams,  in  the  central  part  of 
the  State  of  New  York  now  bearing  their  names.  But  of 
the  exact  period,  or  for  what  purpose  they  had  first  been 
formed  into  a  league  must  ever  remain  mere  conjecture, 


IN    CENTRAL    NEW    YORK.  15 

for  neither  written  history,  nor  Indian  tradition  can  throw 
more  than  feeble  light  upon  the  subject. 

It  is  supposed,  however,  by  some  writers,  that  anciently 
they  were  separate  and  independent  Nations,  though  of 
the  same  lineage.  Sometimes,  perhaps,  with  contentions 
among  themselves  yet  ever  ready  to  combine  in  making 
war  upon  the  rude  and  more  savage  Indians  of  their  in- 
terior and  whom  in  time  they  conquered  and  brought 
under  subjection.  Finally,  they  must  have  united  them- 
selves into  a  Confederacy  for  greater  security  as  well  as  to 
strengthen  their  power  and  importance  at  home,  and 
enable  them  to  better  pursue  other  conquests  abroad. 
And,  too,  they  had  their  own  peculiar  religious  beliefs  and 
ceremonies  to  unite  in  and  give  permanency  to,  differing 
from  all  other  Indian  Nations  in  important  particulars. 
Hence  their  federative  League  must,  it  is  thought,  have 
been  formed  at  a  remote  period.  So  remote  that  even  by 
tradition  the  time  became  lost  in  the  clouded  uncertainty 
of  the  past. 

It  is  well  known  that  whatever  event  is  untraceable  to 
the  Indians  they  invest  it  with  some  peculiar  legend. 
And  Clark  relates  one  as  handed  down  in  connection  with 
the  formation  of  the  League.  We  can  give  it  but  in  part 
for  it  is  quite  lengthy  and  flowery,  but  the  main  facts  go  to 
show  that  "Hundreds  of  years  ago,  Ta-oun-ya-wat-ha,  the 
deity  who  presides  over  streams  and  fisheries,  came  down 
from  his  dwelling  place  in  the  clouds  to  visit  the  inhabi- 
tants of  the  earth.  He  had  been  sent  by  the  Great  and 
Good  Spirit,  No-wah-ne-re,  to  visit  the  streams  and  clear 
the  channels  from  all  obstructions,  to  seek  out  the  best 
things  of  the  country  through  which  he  intended  to  pass 
that  they  might  be  pointed  out  to  the  good  people  of  the 
earth. 


16  THE    ONBIDAS. 

"About  this  time  two  young  men  of  the  Onondaga  Na- 
tion were  listlessly  gazing  over  the  calm  waters  of  the 
'Lake  of  a  Thousand  Isles'  when  they  espied  far  in  the 
distance  a  single  white  speck  dancing  over  the  bright  blue 
waters.  As  they  watched,  it  seemed  to  increase  in  size 
and  moved  as  if  approaching  the.  place  where  they  were 
concealed.  They  watched  with  anxiety,  for  at  this  time 
no  canoes  had  ever  made  their  appearance  in  the  direc- 
tion from  whence  this  was  approaching.  As  the  object 
neared  the  shore  it  proved  to  be  a  venerable  man  seated  in 
a  pure  white  canoe  very  curiously  constructed  and  much 
more  ingeniously  wrought  than  those  in  use  by  the  tribes 
of  the  country. 

"Like  a  signet  upon  the  wide  blue  sea,  so  sat  Ta-oun-ya- 
wat-ha  upon  the  Lake  of  'The  Thousand  Isles.'  Deep 
thought  sat  on  the  brow  of  the  gray  haired  mariner ;  pene- 
tration marked  his  eyes,  and  deep,  dark  mystery  pervaded 
his  countenance.  With  a  single  oar  he  silently  paddled 
his  light  trimmed  bark  along  the  shore  of  the  lake  as 
if  seeking  a  suitable  haven  for  rest.  He  soon  turned  the 
prow  of  his  vessel  into  the  arm  of  the  'double  river',  and 
made  fast  to  the  western  shore,  when  he  majestically 
ascended  the  steep  bank  and  gained  the  summit  of  the 
hill.  Then  silently  gazing  around  as  if  to  examine  the 
country  he  became  enchanted  with  the  view  and  exclaimed 
in  accents  of  the  wildest  enthusiasm,  'Osh-wah-kee !  Osh- 
wah-kee!'  interpreted,  'I  see  every  where  and  I  see 
nothing !'  " 

This  place  of  landing  was  probably  at  Montreal,  a  then 
unsettled  village  upon  an  island  formed  by  the  separation 
of  the  two  channels  by  which  the  Ottawa  issues  into  the 
St.  Lawrence.  For  history  tells  us  that  there  was  an  In- 
dian village  there  discovered  as  early  as  September,  1535, 


IN    CENTRAL    NEW    YORK.  i7 

by  Jacques  Cartier.  And  it  was  from  his  admiring  ex- 
clamation at  the  view  obtained  from  the  neighboring  hill 
that  Montreal,  corrupted  from  Mount  Royal,  derives  its 
name.  This  real  fact  must  in  some  way  have  become  in- 
corporated in  the  legend.  To  return  to  it:  "The  two 
Onondagas,  watching  the  mysterious  old  man  as  he  de- 
scended from  the  hill,  made  themselves  known  to  him, 
who  gave  them  his  reason  for  coming  and  invited  them 
to  cross  the  lake  and  go  up  the  Swa-geh  river." 

So  well  pleased  was  Ta-oun-ya-wat-ha  with  the  coun- 
try, all  the  beautiful  inland  lakes  and  streams  that  he  re- 
linquished his  divine  title,  so  runs  the  legend,  and  assumed 
the  character  and  habits  of  the  Indians  of  the  State  who 
gathered  about  him.  He  was,  however,  looked  upon  as 
an  extraordinary  individual  and  one  possessed  with 
transcendent  powers  of  mind.  The  name,  "Hi-a-wat-ha" 
very  wise  man,  was  now  given  him  by  the  Indians  who 
resorted  to  him  for  advice  from  all  quarters.  Shortly 
after,  when  the  country  became  greatly  alarmed  by  the 
sudden  approach  of  a  band  of  warriors  from  north  of  the 
Great  Lakes,  and  made  indiscriminate  slaughter  of  men,, 
women  and  children,  they  thronged  the  dwelling  place; 
of  Hi-a-wat-ha  for  advice. 

In  this  trying  emergency  he  advised  calling  a  council  of 
their  principal  warriors  that  the  advice  of  all  might  be 
received,  for  said  he,  "Our  safety  is  in  good  council  and 
speedy  energetic  action."  Accordingly,  runners  with  belts, 
were  dispatched  in  all  directions  notifying  the  Indians  of  a. 
great  Council  to  be  held  near  the  banks  of  the  Lake,  Oh- 
nan-ta-ha,"  supposed  to  be  the  high  ground  near  where 
the  Onondagas  were  settled  and  where,  for  long  after- 
wards were  held  their  great  Council  fires.  When  all  had 
arrived  and    were  ready    Hi-a-wat-ha    appeared    among 


18  THE    ONEIDAS. 

them.  A  breathless  silence  ensued  when  the  venerable 
Councilor  began: 

"Friends  and  Brothers,  you  are  members  of  many  tribes 
and  nations.  You  have  come  here,  many  of  you  a  great 
distance  from  your  homes.  We  have  convened  for  one 
common  purpose  to  promote  one  common  interest  and  that 
is  to  provide  for  our  mutual  safety  and  how  it  shall  be 
best  accomplished.  To  oppose  those  hordes  of  northern 
foes  by  tribes  singly  and  alone  would  prove  our  certain 
destruction.  We  can  make  no  progress  in  that  way,  we 
must  unite  ourselves  into  one  common  band  of  brothers. 
Our  warriors  united  would  surely  repel  those  rude  in- 
vaders and  drive  them  from  the  borders.  This  must  be 
■done  and  we  shall  be  safe. 

"You — The  Mohawks,  sitting  under  the  shadow  of  the 
'Great  Tree/  whose  roots  sink  deep  in  the  earth  and 
whose  branches  spread  over  a  vast  country  shall  be  the 
First  Nation,  because  you  are  warlike  and  mighty.  And 
y0U) — Oneidas,  a  people  who  recline  your  bodies  against 
the  Everlasting  Stone  that  can't  be  removed,  shall  be  the 
Second  Nation,  because  you  give  wise  council.  And  you, 
— Onondagas,  who  have  your  habitations  at  the  'Great 
Mountain'  and  are  overshadowed  by  its  crags,  shall  be 
the  Third  Nation,  because  you  are  greatly  gifted  in  speech 
and  mighty  in  war. 

"And  you — Cayugas,  a  people  whose  habitations  are  in 
the  Dark  Forests,  and  whose  home  is  every  where  shall  be 
the  Fourth  Nation,  because  of  your  superior  cunning  in 
hunting. 

"And  you,— Senecas,  a  people  who  live  in  the  Open 
Country  and  possess  much  wisdom  shall  be  the  Fifth 
Nation,  because  you  understand  better  the  art  of  raising 
corn  and  beans  and  making  cabins.     You,  Five  great  and 


IN    CENTRAL    NBW    YORK.  19 

powerful  Nations,  must  unite  and  have  but  one  common 
interest  and  no  foe  shall  be  able  to  disturb  or  subdue  you. 

"And  you, — Manhattoes,  Nyacks,  Montauks  and  others 
who  are  feeble  'Bushes/  and  you, — Narragansetts,  Mohe- 
gans,  Wampanoogs,  and  your  neighbors  who  are  a  'Fish- 
ing People/  may  place  yourselves  under  our  protection. 
Be  for  us  and  we  will  defend  you.  You  of  the  South  and 
you  of  the  West  may  do  the  same  and  we  will  protect  you. 
We  earnestly  desire  your  alliance  and  friendship. 

"Brothers,  if  we  be  united  in  this  bond,  the  Great  Spirit 
will  smile  upon  us  and  we  shall  be  free,  prosperous  and 
happy.  But  if  we  remain  as  we  are  we  shall  be  subject  to 
his  frown;  we  shall  be  enslaved,  ruined,  perhaps  and 
annihilated  forever.  We  shall  perish  and  our  names  be 
blotted  out  from  among  the  Nations  of  men. 

"Brothers,  these  are  the  words  of  Hi-a-wat-ha.  Let 
them  sink  deep  in  your  hearts.     I  have  said  it." 

A  long  silence  ensued ;  the  words  of  the  wise  man  had 
made  a  deep  impression  upon  the  minds  of  all.  They 
unanimously  declared  the  subject  too  deep  for  immediate 
decision.  "Let  us,"  said  the  brave  warriors  and  chiefs 
"adjourn  the  Council  for  one  day  and  then  we  will  re- 
spond." On  the  morrow  the  Council  was  again  assembled. 
After  due  deliberation  the  speech  of  the  wise  man  was 
declared  to  be  good  and  worthy  of  adoption. 

"Immediately  upon  this  was  formed  the  celebrated 
Aquinuschioni,  or  League  of  the  great  Confederacy  of 
the  Five  Nations,  which  to  this  day  has  remained  in  full 
force."  After  the  business  of  this  first  great  council,  to 
which  other  tribes  had  been  invited,  was  brought  to  a 
close  and  the  assembly  was  on  the  eve  of  separation  Hi-a- 
wat-ha  arose  and  in  a  dignified  manner  said: 

"Friends  and  Brothers, — I  have  now  fulfilled  my  mis- 


20  THE    ONBIDAS. 

sion  upon  earth,  I  have  done  everything  that  can  be  done 
at  present  for  the  good  of  this  great  people.  Age,  infirm- 
ity and  distress  sit  heavy  upon  me."  He  then  in  eloquent 
words  before  bidding  them  farewell  admonished  them  not 
to  admit  other  nations  to  their  councils  for  fear  of  jeal- 
ousy and  contentions  among  themselves  which  might  en- 
slave and  prevent  their  becoming  free,  numerous  and 
mighty.  And  he  closed  by  saying,  "Remember  these 
words,  they  are  the  last  you  will  hear  from  the  lips  of  Hi- 
a-wat-ha.  Listen,  my  friends,  the  Great  Master  of  Breath 
calls  me  to  go.  I  have  patiently  waited  His  summons.  I 
am  ready,  farewell. "  And  the  mysterious  old  man  is  said 
to  have  sailed  away  as  he  came,  in  the  white  vessel. 

Though  this  is  but  a  legend  there  doubtless  was  some 
wise  and  noble  Indian,  who  thus,  long  years  ago,  united 
them  into  the  wonderful  League.  It  certainly  strength- 
ened them  as  a  "United  People."  And  through  the 
Confederacy  they  ever  after  showed  great  power  and 
almost  marvellous  executive  ability  to  govern  themselves 
and  others  through  council.  Later,  indeed,  we  hear  there 
has  been  found  by  one  of  our  writers  a  long  handed  down 
tradition,  going  back  to  a  very  remote  and  uncertain  pe- 
riod as  to  the  formation  of  the  League.  It  states  that  the 
Nations  long  ago  were  in  separate  and  sometimes  hostile 
bands,  although  of  generic  origin,  and  were  drawn  to- 
gether in  Council  to  deliberate  upon  the  plan  of  a  League 
which  a  wise  man  of  the  Onondaga  Nation  had  projected. 
He  explained  it  and  assured  them  that  under  it  the  United 
Nation  could  elevate  themselves  to  a  general  supremacy. 
The  name  of  the  great  and  wise  Chief  was  Da-ga-no-we- 
da.  He  is  supposed  to  have  been  the  real  founder  of  the 
League  and  the  first  law-giver  of  the  Ho-de-no-sau-nee, 
the  name  given  to  the  Iroquois  after  the  formation  of 


IN    CENTRAL    NEW    YORK.  21 

the  League  and  said  to  signify  "The  People  of  the 
Long  House."  Among  themselves  it  was  their  only 
name.  The  tradition  also  points  to  the  northern  shore  of 
Ga-nun-ta-ah,  Onondaga  Lake,  or  valley  near,  as  the  place 
where  the  first  council  fire  was  kindled,  around  which  the 
braves  and  wise  men  of  the  several  Nations  were  gathered 
and  where,  after  a  long  debate  and  much  consideration, 
its  establishment  was  effected. 


22  THE    ONBIDAS. 


Chapter   II. 
"People  of  the  Long  House." 

At  a  very  early  date,  a  century  or  more  before  their 
discovery  by  the  white  people,  the  various  Nations  had 
been  living,  for  better  security  it  is  supposed  against 
invaders,  in  strongly  built  bark  lodges  of  peculiar  con- 
struction. They  were  long  in  proportion  to  their  width, 
partitioned  off  and  occupied  by  several  families  living  in 
harmony,  each  with  its  own  hearthstone  or  fire.  It  was 
to  these  long  houses,  after  the  formation  of  the  League, 
they  figuratively  likened  themselves,  "The  People  of  the 
Long  House,"  their  political  edifice  opening  its  eastern 
door  upon  the  Hudson,  while  the  western  door  looked 
upon  Niagara. 

At  the  time  of  their  earliest  discovery,  says  Morgan, 
"this  fine  domain  was  the  patrimony  of  the  League  if  not 
the  land  of  their  origin.  And  they  had  long  defended 
it  against  hostile  bands  with  a  patriotism  as  glowing  as 
such  a  fine  possession  could  inspire  in  the  heart  of  man." 
In  their  immediate  vicinity  were  numerous  tribes  of  In- 
dians called  from  their  weakness  and  inferiority  to  their 
more  powerful  neighbors  of  the  Five  Nations,  "The 
Bushes."  As  many  as  fifteen  tribes  were  supposed  to  have 
had  their  allotted  territories  in  the  State  of  New  York  and 
on  Long  Island.  From  the  first  they  evinced  a  hostile 
disposition  towards  their  neighbors  and  later  were  a  con- 
tinual source  of  alarm  to  the  white  inhabitants  until  they 


"PEOPLE  OF  THE  LONG  HOUSE."         23 

were  subdued  and  became  subject  to  the  powerful  con- 
federacy. Firmly  banded  in  one  they  held  the  ascend- 
ancy over  all  these  roving  North  American  tribes,  who 
have  since  become  extinct. 

The  territory  proper  of  the  "United  People"  is  said  to 
have  extended  from  the  Hudson  River  on  the  east  to  the 
Niagara  River  on  the  west,  from  Lake  Ontario  on  the 
north,  to  the  Alleghanies  on  the  south.  At  one  time  their 
actual  domain,  we  are  told,  reached  from  the  Sorel  River 
south,  by  the  Great  Lakes  to  the  Mississippi  west,  then 
east  to  the  Santee,  and  coastwise  back  to  the  Hudson. 
Says  Clark:  "They  indeed  occupied  a  wide  spread  of 
country  comprising  a  great  body  of  fertile  land,  combined 
with  a  healthy  and  temperate  climate.  They,  too,  had 
greater  facilities  for  water  communications,  not  only 
within  their  own  territory  but  extending  from  it  in  all 
directions,  with  more  extensive  hunting  grounds  and  fish- 
eries than  any  other  tract  of  the  same  extent  in  the  world. 

They  were  called  by  the  French,  "Iroquois,"  by  the 
English,  "The  Confederates,  or  Five  Nations,"  by  the 
Dutch  "Maquas,"  and  by  themselves  "Mungoes"  mean- 
ing to  them  all :  "United  People."  The  English  long  re- 
tained the  name  Magnos  for  the  Mohawks.  These  intelli- 
gent Indians  of  the  Confederacy,  says  one,  "were  not  in- 
sensible to  the  political  advantages  afforded  by  their 
geographical  position.  It  was  their  boast  that  they  occu- 
pied the  highest  part  of  the  continent,  and  that  it  pos- 
sessed greater  advantages  than  any  other  part  of  America. 
Situated  upon  the  head  waters  of  the  Hudson,  the  Dela- 
ware, the  Susquehanna,  the  Ohio  and  the  St.  Lawrence, 
flowing  in  every  direction  to  the  sea,  they  held  within 
their  jurisdiction,  as  it  were,  the  gates  of  the  country  and 
could  through  them  descend  at  will  upon  every  point. 


24  THE    ONBIDAS. 

Lake  Ontario  and  the  Mountains  on  the  North  and  the 
range  of  the  Alleghanies  upon  the  South  at  the  same  time 
gave  to  their  country  itself  an  isolation  which  protected 
them  in  a  great  measure  against  the  external  pressure  of 
migratory  bands.  They  found,  too,  that  the  Lakes  and 
streams  in  a  remarkable  manner  intersected  every  part  of 
the  Long  House  and  that  their  head  waters,  separated  by 
only  short  portages  with  continuous  valleys,  divided  by 
mountain  barriers,  afforded  every  facility  for  the  most 
rapid  intercommunication.  Having  no  knowledge  of 
forming  wells  they  were  accustomed  to  build  their  bark 
lodges  or  tepees  near  copious  springs. 

Inland  lakes  were  not  divided  by  a  boundary  line,  but 
their  entire  circuits  sometimes  possessed  by  one  Nation. 
And  thus  we  have  the  Oneida,  Onondaga,  Cayuga  and 
Seneca  lakes  and  the  Mohawk  River,  all  named  for  the 
various  Nations  who  once  dwelt  near  their  banks;  and 
now  perpetuate  their  memory  as  a  far  more  enduring 
monument  than  any  other  that  could  possibly  be  erected. 
In  the  same  way  the  names  of  the  Five  Nations  are  per- 
petuated in  streets  of  Oswego.  The  Swa-geh  they  once 
had  so  much  to  do  with  as  the  terminus  of  the  trails  in  and 
out  of  the  State  and  during  the  border  warfare. 

The  Onondagas  have  a  legend  that  they  sprang  out  of 
the  ground  on  the  banks  of  the  river  Swa-geh,  "flowing 
out,"  a  name  given  to  the  river  as  flowing  into  Lake 
Ontario.  The  Senecas  have  a  similar  legend  that  they 
sprung  from  the  ground  at  Mun-da-wa-o,  the  hill  at  the" 
head  of  Canandaigua  Lake.  By  these  legends  they  de- 
signed to  give  the  impression  of  the  remoteness  of  their 
first  occupancy  of  the  State  of  New  York. 

Though  the  Oneidas  and  Mohawks  are  nearer  allied  in 
dialect,  the  Onondagas  and  Oneidas  were  for  years  living 


"PEOPLE  OF  THE  LONG  HOUSE."         25 

almost  as  one  Nation.  But  in  time  the  Oneidas  estab- 
lished themselves  at  Ga-no-wa-lo-hale,  east  of  the  lake 
that  afterwards  bore  their  name,  and  became  a  more  inde- 
pendent Nation.  In  like  manner  the  Onondagas  settled 
themselves  in  the  Onondaga  valley  and  on  the  adjacent 
hills.  This,  however,  must  have  been  prior  to  the  forma- 
tion of  the  League.  For  to  the  Onondagas  already  set- 
tled in  their  picturesque  locality  near  the  Deep  Spring 
were  given  the  custody,  for  all  time,  of  the  "Council 
Brand,"  and  also  the  Wampum  into  which  the  law  of  the 
League  had  been  "talked."  Not,  it  is  said,  in  preference 
or  any  superior  power,  but  from  their  situation  equally 
convenient  for  all  the  Long  House  to  reach. 

The  territory  of  the  Cayugas  lay  upon  both  sides  of 
Cayuga  Lake  and  eastward  to  Owasco  Lake.  The  Sen- 
ecas  had  their  territory  east  of  the  Genesee  River,  and 
extended  their  jurisdiction  over  the  whole  of  the  area  be- 
tween Seneca  Lake  and  Lake  Erie.  The  Long  House 
to  which  they  likened  their  political  edifice  opened  its 
eastern  door  upon  the  Hudson,  while  the  western  looked 
upon  the  Niagara  where  dwelt  the  Senecas.  To  them 
were  given  the  name  of  Do-nan-ne-ho-out :  "The  Door 
Keepers".  To  them  belonged  the  guardianship  of  the 
western  door  of  the  Long  House,  while  the  Mohawks 
were  made  Door  Keepers  at  the  east  in  the  Mohawk 
country. 

On  the  boundary  line  between  the  Onondagas  and 
Oneidas  the  most  prominent  point  was  the  Deep  Spring, 
De-o-song-wa.  This  Spring  not  only  marked  the  limit 
line  between  them,  but  was  a  well  known  stopping  place 
on  the  great  central  trail,  or  highway  of  the  Nations  as 
they  passed  back  and  forth  through  the  Long  House  or 
heart  of  the  territory  from  the  Hudson  to  Lake  Erie. 


26  THE    ONBIDAS. 

From  this  Deep  Spring  the  line  ran  due  south  into  Penn- 
sylvania, crossing  the  Susquehanna  near  the  confluence 
with  the  Chenango.  North  of  this  spring  the  line  was 
deflected  to  the  west,  leaving  the  Oneida  territory  the 
whole  circuit  of  the  lake. 

This  spring  was  used  in  common  by  them  all.  Of  it 
Judge  Jones  of  Utica  writes :  "What  is  quite  singular,  the 
water  runs  in  at  the  lower  and  disappears  at  the  upper 
side  of  the  reservoir."  This  spring  while  the  woods  were 
in  shade  and  the  wild  deer  descended  to  taste  its  limpid 
waters  was  long  the  favorite  meeting  place  between  the 
Oneidas  and  the  Onondagas.  The  Onondagas,  as  has 
been  said,  were  called  the  "People  of  the  Hill,"  while  the 
Oneidas  were  the  "People  of  the  Stone."  The  Rev.  F. 
W.  Merrill,  in  his  interesting  pamphlet  upon  "The  Peo- 
ple of  the  Stone",  gives  the  following  legend  of  how  they 
acquired  their  name.     He  says : 

"For  the  legend  of  'The  Oneida  Stone'  we  are  indebted 
to  Dr.  M.  M.  Bagg  of  the  Oneida  Historical  Society, 
Utica,  N.  Y.  At  a  prominent  position  near  the  entrance 
of  the  Forrest  Hill  Cemetery,  Utica,  stands  the  Palla- 
dium of  the  Oneidas,  the  sacred  stone  which  gave  them 
their  national  name,  and  which  is  said  to  have  followed 
them  in  all  their  wanderings.  The  legend  is  that  the 
Oneidas,  whose  territory  extended  from  the  country  of  the 
Onondagas  to  that  of  the  Mohawks,  occupying  all  of  Cen- 
tral New  York,  were  descended  from  two  Onondaga  In- 
dians, who  were  brothers.  At  a  very  remote  period  they 
left  their  native  home  and  built  wigwams  on  the  Oneida 
River,  at  the  outlet  of  Oneida  Lake,  where,  like  the  ante- 
diluvians, they  'builded  a  city'  and  'begat  sons  and 
daughters.' 

At  their  resting  place  there  appeared  an  oblong  round- 


"PEOPLE  OF  THE  LONG  HOUSE/'         27 

ish  stone,  unlike  any  of  the  rocks  in  the  vicinity,  which 
came  to  be  their  sacrificial  altar,  and  gave  a  name  to  their 
children.  "Onia,"  in  their  native  tongue,  is  the  word  for 
a  stone.  As  their  descendants  increased  in  number  and 
became  a  community,  they  were  called  after  this  stone 
"Onionta-aug"  ''the  people  of  the  stone,"  or  "who  springs 
from  the  Stone."  A  mispronunciation  has  given  us  the 
word  Oneida.  The  stone  was  the  altar  upon  which  all 
their  sacrifices  were  made,  and  around  which  their  coun- 
cils and  festive  and  religious  gatherings  took  place. 

After  a  lapse  of  several  generations,  the  Onionta-aug, 
now  become  numerous,  removed  from  the  Oneida  River 
to  a  place  where  the  creek,  which  now  bears  their  name, 
is  discharged  into  the  Oneida  Lake,  and  the  sacred  stone, 
unassisted  by  human  hands,  so  the  legend  runs,  followed 
them  and  located  itself  again  in  their  midst.  Here  they 
flourished  until  the  confederation  of  the  Five  Nations  was 
formed,  and  the  children  of  the  stone  became  second  in 
the  order  of  precedence  in  the  great  confederacy.  At 
length  it  was  determined  by  the  old  men  and  warriors  of 
the  nation  to  remove  their  council  fire  to  the  summit  of 
one  of  the  chains  of  hills,  skirting  the  valley  of  the  Oneida 
creek  on  the  east. 

When  the  council  of  the  Nation  had  selected  this  new 
home  for  its  people,  the  stone,  true  to  its  mission,  a  second 
time  followed  in  the  train  of  its  children,  and  seeking  one 
of  the  most  commanding  and  beautiful  points  upon  the 
hill,  deposited  itself  in  a  beautiful  butternut  grove,  from 
which  the  eye  could  look  out  upon  the  wide  landscape,  the 
most  lovely  portion  of  the  national  domain.  Here  it  re- 
mained to  witness  the  subsequent  history  of  its  people.  It 
saw  the  Five  Nations  increase  in  power  and  importance 
until  their  name  struck  terror  from  the  St.  Lawrence  to 


28  THE    ONBIDAS. 

the  Gulf  of  Mexico,  and  from  the  Hudson  to  the  Father 
of  Waters. 

Around  this  unhewn  altar,  within  its  leafy  temple,  was 
gathered  all  the  wisdom  of  the  nation,  when  measures 
affecting  its  welfare  were  to  be  considered.  Here,  elo- 
quence as  effective  and  beautiful  as  ever  fell  from  classic 
lips  was  poured  forth  in  the  ears  of  its  sons  and  daugh- 
ters. Here,  Skenandoah,  the  latest  orator  of  his  race, — 
the  warrior  chief,  the  lowly  Christian  convert, — with 
matchless  power  swayed  the  hearts  of  his  countrymen. 
Here  the  sacred  rites  were  celebrated  at  the  return  of  each 
harvest  moon  and  each  new  year,  when  every  son  and 
daughter  of  the  Stone  came  up  like  the  Jewish  tribes  of 
old,  to  join  in  the  national  festivities. 

In  1850  the  Oneida  Stone  was  bought  with  the  Ceme- 
tery, from  Madison  County,  with  the  approval  of  the 
resident  Oneidas,  as  well  as  by  the  consent  of  the  owner 
of  the  farm  where  it  rested.  The  Cemetery  was  opened, 
and  two  hundred  Oneidas  and  Onondagas  came,  and  after 
the  ceremonies  many  of  them  stooped  to  kiss  the  stone, 
and  addresses  were  made  by  chiefs  of  both  tribes  and  in- 
terpreted by  the  interpreter  of  the  Oneidas,  declaring 
that  the  tribes  gave  their  sanction  to  this  final  disposal  of 
the  altar  of  their  fathers.  It  is  also  stated  that,  the  large 
space  around  the  stone  was  left  for  the  interment  of  any 
Oneidas  who  might  wish  to  be  buried  there.  Another  in 
writing  upon  this  subject  says: 

"The  Oneidas  have  so  long  been  distinguished  as  'The 
People  of  the  Stone'  it  is  venturesome  to  suggest  any 
other.  O-Na-yate,  however,  the  radix  from  which  their 
names  is  derived  signifies  not  only  a  stone,  but  one  of  the 
species  known  to  us  as  granite.  In  the  Seneca  dialect  it 
means  this  particular  rock,  hence  the  propriety  of  render- 


of 


'AUJ 


"PEOPLE  OF  THE  LONG  HOUSE."         29 

ing  literally  their  national  name  O-Na-yote-ka-o-no ;  'The 
Granite  People'  .  The  original  stone,  too,  in  the  Ceme- 
tery at  Utica  is  a  granite  boulder."  "The  Granite  Peo- 
ple" firm  and  strong,  is  certainly  a  good  name  to  be 
known  by,  but  the  Oneidas  will  probably  retain  their  more 
familiar  title  to  all  time. 

The  Tuscaroras,  Dus-ga-o-weh,  "Shirt  Wearing  Peo- 
ple," upon  their  expulsion  from  North  Carolina  in  17 12, 
turned  to  the  North  and  sought  the  protection  of  the  Ho- 
de-na-sau-nee,  or  People  of  the  Long  House,  on  the 
ground  of  genie  origin.  They  were  then  admitted  into 
the  League  and  so  formed  the  Sixth  Nation,  and  were 
ever  after  regarded  as  members  of  the  Confederacy,  al- 
though never  admitted  to  full  equality.  A  portion 
of  the  Oneida  territory  was  assigned  to  them. 
Later  there  were  two  other  small  bands  or  remnants  of 
tribes  located  within  the  territories  of  the  Oneidas,  the 
Mohekunnuks  settled  a  few  miles  south  of  Oneida  Castle, 
and  a  band  of  the  New  England  Indians  south  of  Clinton, 
Oneida  County.  For  these  lands  they  were  also  indebted 
to  the  generosity  of  the  Oneidas  to  whom  they  applied 
"for  a  place  to  spread  their  blankets."  And  their  posses- 
sions were  subsequently  secured  to  them  by  treaty. 

In  their  hunting  excursions  each  Nation  was  accus- 
tomed to  confine  itself  to  its  own  domain  which,  says 
Morgan,  to  a  people  subsisting  in  part  by  the  chase,  was 
a  matter  of  some  moment.  But  upon  their  foreign  hunt- 
ing grounds,  which  were  numerous  and  boundless,  either 
Nation  was  at  liberty  to  encamp.  By  establishing  these 
territorial  limits  between  the  Nations  of  the  League  the 
political  individuality  of  each  was  kept  in  view.  The  va- 
rious trails  in  their  own  country  were  kept  very  distinct. 
For  centuries  upon  centuries  and  by  generation  after  gen- 


30  THE    ONBIDAS. 

eration  their  old  and  deeply  worn  trails  had  been  trod  by 
the  red  man.  From  the  Atlantic  to  the  Mississippi,  the 
main  Indian  routes  through  the  country  were  as  accur- 
ately and  judiciously  traced  and  as  familiar  as  our  own. 
On  many  of  their  distant  foot-paths  the  Nation  had  con- 
ducted warlike  expeditions  and  had  thus  become  practi- 
cally versed  in  the  geography  of  the  country  and  were  as 
familiar  with  the  routes  of  travel,  the  lakes,  hills  and 
streams  as  we  ourselves,  have  since  become. 

Of  the  various  clans,  divisions  and  subdivisions  among 
the  Confederates  we  will  not  attempt  to  write  now,  or 
give  their  strictly  adhered  to  rules  of  marriage  and  inter- 
marriage between  the  different  Nations.  Later  some  of 
these  restrictions  were  in  a  measure  removed.  But  they 
helped  greatly  at  the  early  time  towards  strengthening 
their  wonderful  form  of  self-government.  One  thing, 
though,  we  should  not  omit  to  state.  The  direct  line  of 
descent  was  through  the  mother,  not  the  father  as  with 
all  other  nations,  but  they  had  good  and  wise  reasons  for 
this,  as  for  other  codes  of  law  among  them,  many  of 
them,  we  believe,  strictly  adhered  to,  down  to  the  present 
day. 

To  the  Oneidas  but  three  clans  were  given,  the  Wolf, 
the  Bear,  and  the  Turtle.  These  peculiar  names  and  of 
others  among  the  Six  Nations,  are  thought  by  Morgan  to 
be  emblematic  and  have  a  signification  reaching  beyond 
the  animal  or  object  named.  On  the  formation  of  the 
League,  Sachems  and  Chiefs  were  appointed  to  each 
Nation.  But  afterwards,  when  required,  and  to  guard 
against  fraud  and  contentions,  they  were  "raised  up"  by 
united  decision  and  invested  with  the  title  by  Council  of 
all  the  Nations  and  with  suitable  ceremonies.    When  a 


"PEOPLE  OF  THE  LONG  HOUSE/'         31 

Council  was  to  be  called  well  trained  runners  were  sent 
forth  with  belts  to  notify. 

The  endurance  and  capability  of  these  runners  seem 
marvellous.  Indeed,  told  at  this  day,  they  appear  almost 
incredible. 

They  were  employed  to  spread  information  throughout 
the  Confederacy,  as  well  as  summon  Council  for  some 
public  exigency.  But  three  days,  it  is  said,  were  neces- 
sary to  convey  intelligence  from  Buffalo  to  Albany. 
Swiftness  of  foot  was  an  acquirement  among  the  Iroquois 
which  brought  the  individual  in  high  repute.  A  trained 
runner  would  traverse  a  hundred  miles  a  day.  With  re- 
lays, which  were  sometimes  resorted  to,  the  length  of  the 
day's  distance  could  be  considerably  increased.  It  is  said 
that  the  runners  of  Montezuma  conveyed  intelligence  to 
him  of  the  movement  of  Cortez  at  the  rate  of  two  hundred 
miles  a  day.  But  this,  it  is  thought  must  be  regarded 
as  extravagant.  And  yet  with  speedy  relays  and  allowing 
the  full  twenty-four  hours  to  a  day  it  might  be  accom- 
plished, for  we  find  it  asserted  as  true,  that  during  the 
Revolutionary  War,  a  runner  was  known  to  leave  Tonan- 
wanda  at  early  dawn,  probably  before  four  o'clock  in  the 
summer  season  for  Avon,  a  distance  of  forty  miles  upon 
the  trail,  deliver  his  message  and  return  to  Tonanwanda 
not  long  after  noon.  Just  think  of  it !  Eighty  miles  and 
within  so  short  a  time. 

In  the  night  these  runners  were  guided  by  the  stars 
with  which  they  were  familiar  and  from  which  they 
learned  to  keep  their  direction,  or  regain  it  if  perchance 
they  lost  their  way.  During  the  fall  and  winter  they  de- 
termined their  course  by  the  Pleiades  Meides,  or  Seven 
Stars.  This  group  in  the  neck  of  Taurus  they  called  Got- 
gwae-etar.  In  the  spring  and  summer  they  ran  by  another 


32  THE    ONBIDAS. 

group  which  they  named  Gwe-o-ga-ah,  or  the  Loon, 
four  stars  at  the  angle  of  a  rhombus.  In  preparing  to 
carry  messages  they  denuded  themselves  entirely  with  the 
exception  of  the  breech  cloth  and  belt.  They  were 
usually  sent  out  in  pairs  and  took  their  way  through  the 
forest,  one  a  little  distance  behind  the  other,  in  perfect 
silence. 

We  cannot  now  more  than  briefly  allude  to  results  at- 
tained through  the  united  power  of  the  ''People  of  the 
Long  House."  "One  of  the  first  effects  of  their  federal 
system,"  says  Morgan,  "was  an  universal  spirit  of  aggres- 
sion ;  a  thirst  for  military  glory  and  political  aggrandize- 
ment which  made  the  old  forests  of  America  resound  to 
human  conflict  from  New  England  to  the  Mississippi,  and 
from  the  northern  confines  of  the  Lakes  to  the  Tennessee 
and  the  hills  of  Carolina."  And  from  these  long  con- 
tinued and  apparently  unavoidable  conflicts  with  the  more 
rude,  barbarous  and  aggressive  tribes  of  Indians  near 
them,  it  may  be  that  later,  on  hearing  of  them,  so  many 
have  acquired  the  belief  that  as  a  whole  the  Indians  are  a 
blood-thirsty,  treacherous,  deceitful  and  altogether  savage 
race  of  people,  only  fit  to  be  wiped  out  of  existence. 

It  is  to  do  away  with  some  of  these  false  impressions 
that  various  writers  are  now  trying  to  vindicate  them. 
And  if  in  some  instances  the  praise  seems  exaggerated 
you  must  remember  it  is  not  of  Indians  in  general,  we 
write,  neither  should  you  have  before  your  minds  the 
more  uncultivated  and  savage  Indians  of  the  far  West, 
but  of  the  Six  Nations  as  they  were  in  the  past,  and  their 
descendants  as  now  giving  constant  proof  of  rare  intelli- 
gence. Of  them,  says  a  writer,  "while  it  would  be  unrea- 
sonable to  seek  those  high  qualities  of  mind  which  result 
from  ages  of  cultivation,  in  their  ruder  state  of  existence, 


"PEOPLE  OF  THE  LONG  HOUSE."         33 

it  would  be  equally  irrational  to  regard  the  Indian  char- 
acter as  devoid  of  all  those  higher  characteristics  which 
ennoble  the  human  race. 

"If  he  has  never  contributed  a  page  to  science,  nor  a 
discovery  to  art;  if  he  loses  in  the  progress  of  generations 
as  much  as  he  gains ;  still  there  are  certain  qualities  of  his 
mind  which  shine  forth  in  all  the  lustre  of  natural  perfec- 
tion. His  simple  integrity,  his  generosity,  his  unbounded 
hospitality,  his  love  of  truth,  and  above  all  his  unshaken 
fidelity,  are  inborn  sentiments  standing  out  so  conspicu- 
ously as  to  have  been  not  untruthfully  declared  their 
marked  characteristics." 

"Unrecorded  except  by  tradition,"  says  one  of  our 
earliest  writers,  "are  the  accounts  of  the  doubtless  neces- 
sary warlike  achievements  of  this  gifted  and  progressive 
race  of  Indians.  They  evidently  raised  themselves 
through  the  early  vicissitudes  of  incessant  strife  to  a  gen- 
eral and  acknowledged  supremacy  over  their  boundless 
territories."  "Without  considering  the  terrible  and  fero- 
cious characteristics  of  Indian  warfare  it  must  be  ad- 
mitted," says  Clarke,  "that  the  empire  which  the  Confed- 
eracy raised  over  other  Indian  nations  furnishes  no  slight 
evidence  of  their  courage  and  sagacity." 

About  the  year  1700  the  Nations  reached  their  cul- 
minating point.  They  had  reared  a  colossal  Indian  em- 
pire, so  far  as  its  sway  over  the  aboriginals  was  con- 
cerned, and  in  comparison  greater  than  any  Indian  power 
which  had  risen  north  of  the  Aztec  monarchy.  Having 
established  their  dominion  securely  against  all  races  of 
Indian  lineage,  and  strengthened  the  bond  of  union 
among  themselves  beyond  the  power  of  civil  dissensions, 
they  would  seem  to  have  prepared  themselves  for  a  still 
higher  progress,  through  the  pursuits  of  peace.     But  a 


34  THE    ONBIDAS. 

different  and  more  deadly  enemy  than  the  Indian  had 
already  stretched  forth  its  arms  to  enfold  them  in  its 
withering  embrace.  After  that,  and  from  various  causes, 
came  their  gradual  decadence  and  some  years  later  their 
Council-fire  was  extinguished,  their  hands  as  it  were, 
taken  from  them,  and  they  became  a  scattered  people. 


RELIGIOUS    BELIEFS.  35 


Chapter  III. 
Religious  Beliefs. 

The  Oneidas  are  thought  to  have  been  the  most  sus- 
ceptible to  religious  instruction.  The  Mohawks,  though 
more  warlike,  were  also  ever  ready  to  listen  to  the  teach- 
ings of  the  Missionaries  sent  to  them  from  time  to  time. 
As  a  Nation,  however,  the  Oneidas  were  the  most  re- 
sorted to  for  advice  in  negotiations  with  the  Confederacy 
to  win  them  to  prepare  the  minds  of  the  remaining  can- 
tons. And  from  their  naturally  mild,  peaceable  disposi- 
tions and  good  counsel  they  were  doubtless  termed 
"wise  in  council,"  by  the  old  man  of  the  legend. 

The  Indians  of  the  League  can  at  no  time  have  been 
considered  "heathens,"   so   far  certainly  as  the  term  is. 
applied  to  foreign  races,  without  the  slightest  idea  of  a 
Creator,   mere  worshippers  of  idols,  graven   images  of 
wood  and  stone.    For  at  all  times  we  find  they  had  a  belief 
in  a  Great  Spirit,  the  Creator  of  all  things.     Says  Clarke 
in    his    "Onondaga,"    "From    time    immemorial   having 
been  shut  in  from  the  light  of  civilization  and  the  influ- 
ences of  a  pure  religion,  with  only  the  traditionary  faith  of 
their  forefathers  always  orally  transmitted,  it  is  not  to  be 
wondered  at  their  religious  opinions  were  implicitly  be- 
lieved, most  scrupulously  adhered  to,  and  practiced  with  a 
zeal   and   fidelity   worthy   of   all   commendation.      Even 
among  the  Pagan  party,"  he  adds,  "there  is  little  differ- 
ence of  opinion  in  religious  matters.     They  at  least  were 


36  THE    ONBIDAS. 

agreed  in  sentiment,  their  aim  the  public  good.  Indi- 
vidual virtues  were  cultivated  and  these  were  explained 
and  illustrated  in  their  more  Pagan  ceremonies." 

Of  the  Christian  party  it  is  said,  "they  always  believed 
in  one  Great  Spirit  styled  in  the  language  of  the  Onon- 
dagas,  Ha-wah-ne-who,  Creator  of  the  world ;  the  Holder 
of  Heaven ;  the  Master  of  Breath ;  the  Maker  of  men  and 
animals.  He  is  the  controller  of  events ;  he  rules  the  des- 
tinies of  man,  and  supplies  him  with  the  comforts  and 
conveniences  of  life;  makes  abundance  of  game  in  the 
hunting  ground  and  supplies  the  streams  with  fish  and 
the  air  with  birds.  He  is  believed  to  be  the  peculiar  Deity 
of  the  red  man  as  they  are  'His  peculiar  people.' " 
Whence  comes  this  later  belief? 

So  strong  are  they  in  their  belief  of  their  own  exclu- 
sive heaven  that  in  wishing  to  honor  George  Washington, 
who,  after  the  war,  had  befriended  them  when  the  Eng- 
lish, whom  they  had  served  so  long  and  faithfully,  cast 
them  off,  they  awarded  him  a  place  in  heaven  where  he 
was  to  be  honored  by  them  for  all  time. 

For  ages  the  Indian  seems  to  have  believed  in  the  im- 
mortality of  the  soul,  for  Morgan,  one  of  our  earliest  wri- 
ters who,  when  among  them  had  an  opportunity  to  study 
their  various  beliefs  says:  "The  immortality  of  the  soul 
was  one  of  their  fixed  beliefs.  'The  happy  home  beyond 
the  sun,  for  these  Indians  never  spoke  of  it  as  a  hunting 
ground,  had  cheered  the  heart  and  lightened  the  expiring 
eye  before  the  ships  of  Columbus  had  borne  the  cross  to 
this  Western  world."  They  also  believed  in  future  pun- 
ishment. This  is  maintained  to  be  a  part  of  their  ancient 
faith  and  to  have  been  an  essential  part  of  their  very  ear- 
liest belief.  The  wicked,  they  say,  after  death,  pass  into 
the  dark  realm  of  Ha-ne-go-ate-geh,  there  to  undergo 


RELIGIOUS    BELIEFS.  37 

punishment  for  their  evil  deeds.  Those  who  are  not  con- 
sumed by  the  degree  of  punishment  inflicted  are,  after 
this  purification,  transplanted  to  the  abode  of  the  Great 
Spirit  and  to  eternal  felicity.  Evil  deeds  in  this  life  are 
neutralized  by  meritorious  acts.  After  the  balance  is 
struck  between  them  if  the  good  preponderates  the  spirit 
passes  directly  to  Ha-wen-ne-yu-geh.  But  if  the  bad 
overbalances  it  goes  at  once  to  Ha-nis-ha-a-no-get ;  the 
dwelling  place  of  the  Evil-mind,  where  punishments  are 
meeted  out  to  it  in  proportion  to  the  magnitude  of  its 
offences.  Certain  crimes  like  those  of  witchcraft  and 
murder  are  punished  eternally,  others  temporarily. 

The  resemblance  between  this  system  of  punishment 
and  the  purgatory  of  the  Roman  Catholic  Church  may 
lead  some  to  infer  that  they  derived  from  the  Jesuits  some 
of  their  ideas  of  the  nature  and  office  of  punishment  and 
of  its  limitations.  Yet,  says  Morgan,  "while  the  Iroquois 
may  have  obtained  more  systematic  and  enlarged  views 
upon  these  subjects  from  without,  yet  at  the  same  time, 
and  as  they  affirm,  they  have  always  believed  that  the 
wicked  were  excluded  from  heaven  and  sent  to  the  place 
of  infelicity."  Their  traditions  certainly  tend  to  estab- 
lish a  belief  in  future  punishment  as  a  tenet  of  their  an- 
cient faith. 

"That  the  Indian  without  the  aid  of  revelation  should 
have  arrived  at  a  fixed  belief  in  the  existence  of  One  Su- 
preme Being,  and  invisible  but  ever  present  Deity,  has 
ever  been  a  matter  of  surprise  and  admiration.  His  per- 
sonal existence  an  intuitive  belief  which  neither  the  lapse 
of  centuries  could  efface  or  inventions  of  man  corrupt. 
By  the  diffusion  of  this  great  truth,  if  the  Indian  did  not 
escape  the  spell  of  superstition  which  resulted  from  his 
imperfect  knowledge  of  the  Deity  and  his  ignorance  of 


38  THE    ONBIDAS. 

natural  phenomena,  he  at  least  was  saved  from  all  barbar- 
ism, and  idolatrous  worship. 

"They  believed  also  in  the  constant  superintending  care 
of  the  Great  Spirit.  He  ruled  and  administered  the 
world  and  the  affairs  of  the  red  race.  As  Moses  taught 
that  Jehovah  was  the  God  of  Abraham,  Isaac  and  Jacob, 
and  of  his  chosen  people  so  the  Iroquois  regarded  the 
Great  Spirit  as  the  God  of  the  Indian  alone."  (We  note 
this  as  they  have  been  thought  by  some  to  be  the  descend- 
ants of  the  lost  tribes  of  Israel).  "They  looked  up  to  Him 
as  the  author  of  their  being,  the  source  of  their  temporal 
blessings,  and  the  future  dispenser  of  the  felicities  of  their 
heavenly  home.  To  Him  they  rendered  constant  thanks 
for  the  changes  in  the  season,  the  fruits  of  the  earth,  the 
preservation  of  their  lives,  and  for  their  social  privileges, 
and  political  prosperity.  And  to  Him  they  addressed 
their  prayers  for  the  continuance  of  His  protecting  care. 

"Their  knowledge  of  the  attributes  of  the  Great  Spirit 
was  necessarily  limited  and  imperfect.  Of  His  goodness 
and  beneficence  they  had  a  full  impression,  and  some  cor- 
rect idea,  too,  of  His  justice  and  perfection.  They  also 
believed  in  an  Evil  Spirit  yet  not  as  we  do.  With  them 
the  Evil  Spirit  Ha-ne-go-ate-geh,  Evil-mind,  ruled  some 
events.  According  to  the  legend  or  tradition  handed 
down  to  them,  "The  Evil  and  Good  Spirit  were  brothers 
born  at  the  same  time  and  destined  to  an  endless  exist- 
ence. To  the  Evil  Spirit,  in  a  limited  degree,  was  ascribed 
creative  power.  As  the  Great  Spirit  created  man  and  all 
useful  animals  and  products  of  the  earth,  so  the  Evil 
Spirit  created  all  monsters,  poisonous  reptiles  and  noxious 
plants.  In  a  word  while  the  former  made  every  thing 
that  was  good  and  subservient,  the  latter  formed  every 
thing  that  was  bad  and  pernicious  to  men." 


RELIGIOUS    BELIEFS.  39 

One  of  the  spirits  delighted  in  virtue  and  in  the  happi- 
ness of  his  creatures,  to  which  end  he  exercised  over  them 
his  unceasing  protection.  The  other  was  committed  to 
deeds  of  evil  and  was  ever  watchful  to  scatter  discord 
among  men  and  multiply  their  calamities.  Over  the  Evil- 
mind  the  Great  Spirit  exercised  no  positive  authority,  al- 
though possessed  of  the  power  to  overcome  him  if  dis- 
posed to  its  exertion.  Each  ruled  an  independent  king- 
dom, with  power  underived.  Man's  free  agency  stood 
between  them,  with  which,  in  effect,  he  controlled  his  own 
destiny.  A  life  of  trust  and  confidence  in  the  Great 
Spirit  and  of  obedience  to  his  commands  afforded  a 
refuge  and  shelter  to  the  pious  Indian  against  the  ma- 
chinations of  the  Evil-mind. 

"It  is  not  at  all  surprising,"  says  one,  "when  knowing 
their  religious  beliefs  that  some  are  led  to  consider  the 
possibility  of  their  being  descendants  of  the  Lost  Tribes 
from  among  the  children  of  Israel.  And  there  certainly 
is  much  in  their  traditions  and  religious  observances  to 
warrant  this  conjecture.  It  was  very  early  known  that 
they  had  some  idea  of  the  flood.  And  there  are  writers 
who  in  various  ways  and  very  closely  compare  their  lives 
with  the  Israelites.  But  of  course  it  is  all  mere  conjec- 
ture ;  for  one  who  can  tell  when  or  in  what  manner  origi- 
nated their  faith,  peculiar  religious  institutes  and  observ- 
ance of  them." 

We  will,  however,  give  a  few  coincidences  which  have 
given  rise  to  the  theory  of  their  ceremonies  having  great 
similarity  with  those  of  the  Jews,  Egyptians,  Greeks  and 
Romans.  Certainly  when  the  white  people  first  came 
among  them  their  practices  in  all  respects  were  nearly  the 
same  as  at  present,  especially  among  a  large  portion  of 
the  Iroquois.    So  they  cannot  have  been  taught  by  them. 


4o  THE    ONBIDAS. 

"If  true  that  they  and  their  institutions  originated  in  a 
more  enlightened  ancestry  than  they  for  a  long  time  ex- 
hibited; yet,"  says  Clarke,  "it  may  be  unphilosophical  to 
search  for  the  origin  from  an  exalted  and  civilized  people. 
Still  among  all  the  dark  and  unseemly  institutions  we  ob- 
serve some  glimmering  of  light  and  perceive  in  the  gen- 
eral wreck  the  ruins  of  a  more  high  and  loftier  order  of 
things 

"Sacrifices  we  find  have  in  all  ages  and  by  almost  every 
nation  been  regarded  as  necessary  to  appease  divine  anger 
and  to  render  Deity  propitious.  The  origin  of  the  insti- 
tution of  sacrifice  is  closely  traceable  to  divine  authority, 
and  to  that  pure  primeval  period  when  our  original  ances- 
tor Adam,  and  his  sons,  were  yet  upon  earth."  "Cain 
brought  of  the  first  fruits  of  the  earth  an  offering  and 
Abel  his  brother  the  firstlings  of  his  flock."  And  we  are 
told  the  offering  of  Cain  was  rejected,  while  that  of  Abel 
was  accepted.  From  the  example  of  the  early  chosen 
people  of  God,  the  Gentile  nations  received  and  retained 
their  notions  of  sacrifice,  and  on  this  account  we  need  not 
wonder  to  find  so  many  coincidences  in  the  sacrificial  sys- 
tem of  the  League. 

"The  principal  yearly  sacrifices  of  the  Jews  were  the 
Paschal  Lamb  at  the  Passover,  celebrated  at  the  com- 
mencement of  the  sacred  year ;  the  day  of  Pentecost  or 
first  fruits ;  the  beginning  of  the  civil  year  or  ingathering 
of  the  harvest;  the  day  of  expiation  or  great  day  of 
Atonement.  There  were  also  the  monthly  festivals  and 
others  of  less  importance  and  all  attended  with  the  great- 
est punctuality.  In  the  same  way  are  the  five  stated  fes- 
tivals of  The  Six  Nations,  of  which  we  shall  speak  di- 
rectly. For  even  to  this  day  some  of  them  are  observed 
by  the  Onondagas  at  Onondaga  Castle,  New  York. 


RELIGIOUS    BELIEFS.  41 

"Before  the  law  was  given  to  Moses,  burnt  offerings 
served  for  all  purposes  of  divine  worship,  whether  they 
gave  thanks  for  the  blessings  received  or  prayed  for  good. 
These  sacrifices  expiated  sins  of  omission  and  commis- 
sion, and  from  them  many  nations  undoubtedly  obtained 
their  impressions  of  atonement  for  sin.  Yet  from  what 
remote  period,  or  in  what  way  the  rite  has  been  trans- 
mitted with  perhaps  more  or  less  corruption  even  to  the 
wilds  of  America  who  can  say?  Certainly  they  have  con- 
tinued to  the  present  time  among  a  people  shut  out,  we 
know  not  for  how  long,  from  all  intercourse  with  the  old 
world,  debarred  the  light  of  science,  civilization  and  relig- 
ion. Considering  all  this,  it  is  only  a  wonder  that  they  re- 
tain so  much  of  their  primeval  purity  as  their  religious 
habits  exhibit,  and  which,  it  was  thought,  were  marked  by 
a  much  higher  degree  of  moral  propriety  and  rational  de- 
votion than  were  those  of  the  Egyptians,  Greeks  and 
Romans,  who  lived  and  flourished  near  the  time  of  the 
patriarchs  and  prophets. 

"The  priest's  office  was  anciently  exercised  by  masters 
of  families  and  heads  of  clans.  Previous  to  the  conse- 
cration of  Aaron  and  his  sons  to  the  priesthood,  the  office 
of  priest  and  magistrate  were  blended  in  the  same  person. 
Abraham,  who  was  styled  prince  and  ruler,  offered  burnt 
sacrifices  as  a  priest.  And  Gideon,  a  ruler  in  Israel  and 
a  distinguished  warrior,  and  who  was  offered  a  crown  by 
the  people,  did  sacrifice  and  performed  the  office  of  a 
priest.  Other  rulers  in  the  same  way,  having  no  especial 
authority,  'offered  sacrifice,'  says  sacred  history,  'unto 
the  Lord.'  So  with  the  Chiefs  of  the  Six  Nations.  They 
invariably  officiated  as  priests  and  directors  at  their  fes- 
tivals and  sacrifices.  Though  it  is  true  some  of  their 
older  Chiefs  were  more  especially  appointed  '  Keepers 


42  THE    ONBIDAS. 

of  the  faith."  And  to  them  was  committed  supervision 
of  their  religious  observances  and  to  hand  down  their 
traditions.  But  in  no  other  way  were  they  different  from 
other  chiefs  and  warriors. 

The  Jews,  it  is  true,  offered  in  sacrifice  oxen,  sheep  and 
goats,  only.  Other  animals  though  they  might  be 
esteemed  good  for  food,  were  considered  unsuitable  for 
sacrifice.  And  the  ceremonial  law  distinctly  declares 
what  animals  shall  be  considered  clean  and  what  unclean. 
It  may  be  asked  then  why  the  dog,  an  animal  rejected 
from  the  Jewish  ceremonial,  even  the  price  of  which 
should  not  be  received  into  the  treasury  of  the  Sanctuary, 
should  be  used  among  the  Indians,  as  an  animal  suitable 
for  sacrifice  ?  We  find  that  dogs  were  their  only  domes- 
tic animal,  and  wild  animals  had  not  been  commended  to 
them  for  sacrifices  hence  their  use  of  the  only  one  they 
always  had  at  hand.  And  to  them  the  dog  was  also 
considered  suitable  for  its  fidelity. 

Ey  the  Jews,  in  the  selecting  of  animals  for  sacrifice  the 
utmost  care  was  taken  to  choose  such  only  as  were  free 
from  blemish,  "without  spot  and  without  blemish,"  are 
terms  in  frequent  use  throughout  the  Jewish  ritual.  And 
it  was  a  custom  among  the  Nations  surrounding  Judea, 
and  among  the  Egyptians  to  set  a  seal  upon  the  animal 
deemed  proper  for  sacrifice.  The  Indians  also  selected 
their  animal,  a  white  dog,  "without  spot  or  blemish." 
Among  the  early  Jews,  Greeks  and  Romans  their  mythol- 
ogy is  symbolized  by  the  dog.  Purification  is  said  to 
have  been  made  in  those  ancient  cities  by  drawing  a  white 
dog  around  the  person  to  be  purified.  In  other  ways 
we  hear  of  the  white  dog  as  represented  among  other 
mythological  duties. 

The  ceremony  of  Aaron  with  the  goats  in  many  par- 


RELIGIOUS    BELIEFS.  43 

ticulars  was  not  unlike  the  sacrifices  of  the  Indians,  ex- 
cept in  the  selection  of  the  different  animals.  But  in 
each  case  they  were  pure  white,  without  spot  or  blemish. 
So  who  can  tell  from  what  source  this  singular  and  won- 
derful race  of  Indians  derived  their  various  religious 
ceremonies.  Says  Clarke,  "any  one  who  will  take  the 
trouble  to  examine  at  all  into  the  intricacies  and  cere- 
monies of  their  sacrificial  system  will  readily  admit  that 
there  are  many  things  which  bear  striking  analogy  to  the 
Jewish  system  and  enough  to  encourage  the  opinion  that 
they  may  have  originated  from  the  same  source." 

Bishop  Talbot,  we  find,  in  his  recent  work :  "My  People 
of  the  Plains,"  page  258,  alludes  to  the  Arapahoe  In- 
dians as  having  a  somewhat  similar  religious  belief  as 
the  Iroquois.  After  speaking  of  other  tribes  he  says : 
'In  their  native  faith,  before  they  accept  Christianity 
there  are  certain  general  beliefs,  but  the  religious  prac- 
tices of  the  various  tribes  differ  more  or  less. 

The  Shoshones  are  rather  more  superstitious  than 
religious.  They  are  not  as  devout  naturally  as  some  other 
tribes,  but  light-hearted,  happy-go-lucky  people,  who  take 
even  death  with  a  laugh.  The  Arapahoes,  on  the  other 
hand,  are  far  more  religious  and  devout,  confidently  be- 
lieving that  they  and  they  alone,  are  God's  chosen  people, 
heirs  of  salvation  and  of  the  life  everlasting.  Indeed  in 
many  respects  their  religion  is  similar  to  the  children  of 
Israel.  They  have  the  story  of  the  creation,  the  entrance 
of  death  into  the  world,  and  the  promise  of  redemption. 
They  also  believe  in  the  resurrection  of  the  body  and  eter- 
nal life.  Moreover  they  look  for  a  saviour  of  their  race. 
Their  religious  ceremonies  and  sacred  rites  remind  one 
forcibly  of  the  ancient  Hebrews  and  the  idolatry  of  the 
Canaanites  combined.    They  are  without  doubt  the  rem- 


44  THE    ONBIDAS. 

nant  of  an  ancient  people  who,  according  to  their  own 
traditions,  crossed  over  from  the  "old  earth"  to  this  "new 
earth"  by  way  of  the  northwest,  passing  over  frozen 
water. 

They  came  hither  they  say  to  escape  oppression;  for 
their  country  was  taken,  they  themselves  were  cruelly 
treated,  and  their  children  slain  by  "strangers," — the 
Gentiles.  This  is  the  name  by  which  they  now  designate 
the  whites.  The  word  "pale  face"  has  no  place  in  their 
language,  or  that  of  the  Shosones,  nor  have  the  expres- 
sion, "great  Spirit."  "happy  hunting  ground,"  and  other 
time-honored  phrases.  After  following  out  other  relig- 
ious beliefs  of  these  tribes  Bishop  Talbot  adds:  "The 
religious  customs  of  both  tribes  bear  out  the  truth  that 
the  cradle  of  the  human  race  was  in  the  Orient." 

Although  the  Indians  are  thought  heathens  for  their 
belief  in  witchcraft  they  never  were  more  guilty  than 
were  the  Jews,  or  the  heathen  around  about  them.  There 
is  scarcely  a  nation,  civilized  or  barbarian,  heathen  or 
Christian,  who  have  not  had  their  season  of  belief  in  this 
strange  infatuation.  Even  our  good  New  England  fore- 
fathers, remarkable  for  intelligence  and  light,  can,  as  we 
all  know,  look  back  upon  a  dark  and  gloomy  page  of  their 
history  which  reflects  the  horrors  of  murder  committed 
for  imaginary  witchcraft. 

"Baskets,  we  find,  were  made  use  of  both  by  Greeks 
and  Romans  in  gathering  in  their  offerings,  as  also  by  the 
Jews.  Solemn  embassies  were  sent  yearly  to  Delos,  with 
baskets  of  first  fruits  and  holy  things,  to  celebrate  the 
feast  of  Apollo  with  music  and  dancing.  Virgil  makes 
mention  of  the  use  of  baskets  in  which  first  fruits  were 
carried.  And  it  was  the  same  custom  with  the  Indians. 
Dancing,  too,  occupied  a  conspicuous  place  among  some 


RELIGIOUS    BELIEFS.  45 

of  the  heathen  nations  as  a  religious  ceremony;  and  was 
not  considered  irreligious  by  the  Israelites.  Miriam,  and 
her  maids  after  her  went  out  with  timbrels  and  dances 
rejoicing  in  the  overthrow  of  the  Egyptians.  The 
women  came  out  of  all  cities  of  Israel  singing  and  danc- 
ing, and  as  they  played  said :  'Saul  hath  slain  his  ten  thou- 
sand and  David  his  ten  thousand,'  David  himself  'danced 
before  the  Lord.'  In  all  of  these  there  was  nothing  of 
lasciviousness  or  impropriety.  They  were  devout  ex- 
pressions of  joy  attended  with  sacred  music. 

"Among  all  the  ancient  heathen  ceremonies  there  were 
none  held  in  higher  estimation  than  dancing.  Their  fes- 
tivals were  almost  universally  concluded  with  feasting, 
singing  and  dancing.  The  sacred  fire  kept  constantly 
burning  in  the  Temple  of  Vesta,  may  have  some  analogy 
to  the  mystical  Council-fire  of  the  Five  Nations.  With 
the  Romans  the  safety  of  the  city  was  supposed  to  be 
endangered  by  the  extinguishment  of  the  vestal  flame. 
With  the  rude  sons  of  the  forest  we  most  singularly  find 
an  almost  similar  belief.  With  them  the  typical  expiring 
light  of  their  Council  fire  forboded  the  destruction  of  the 
Nations.  And  many  of  them  felt  this  as  coming  true 
when  their  principal  Council  fire  at  Onondaga,  where  it 
so  long  had  been  held  and  at  Albany  were  put  out  in 

I775-" 

Their  estimation  of  time  by  lunar  months  was  not  un- 
like that  of  the  Jews.  Another  event  we  may  note  is 
their  signification  of  proper  names.  The  Jews,  says 
one,  "were  remarkable  for  their  appropriate  name  for 
individuals,  places  and  things  occasioned  by  the  occur- 
rence of  some  extraordinary  circumstances  or  event.  This 
is  to  a  careful  reader  one  of  the  peculiar  beauties  of  the 
Old  Testament  and  signally  illustrated  the  characteristics 


46  THE    ONBIDAS. 

of  God's  chosen  people.  The  ancient  heathen  were 
scarcely  less  remarkable  than  were  the  Jews  for  the 
significance  of  their  proper  names.  And  it  has  most 
appropriately  been  said  that  any  person  having  a  thor- 
ough knowledge  of  our  aboriginal  names  and  their  deriva- 
tion would  be  in  possession  of  a  perfect  key  to  the  his- 
tory of  these  peculiar  people." 

And  these  customs  and  observances,  we  must  remem- 
ber, took  place  long  before  they  came  in  contact  with  the 
white  people.  In  referring  to  them  Clarke,  in  his  "Onon- 
daga" from  whence  we  have  derived  so  much  upon  this 
subject,  adds:  "These  comparisons  with  the  chosen  peo- 
ple of  God  might  be  spun  out  to  an  almost  interminable 
length.  But  we  trust  enough  has  been  said  to  show 
that  however  remote  the  origin  of  our  aboriginals,  or 
from  what  nation,  or  country  descended,  or  however 
faulty  they  may  have  become  in  some  of  their  religious 
rites  and  practices,  they  have  retained  in  a  remarkable 
degree  their  ancient  customs  with  singular  purity  and  for 
this  may  very  appropriately  demand  our  commendation, 
our  sympathy,  and  our  charity." 

James  Fenimore  Cooper,  when  writing  of  the  Indians, 
was  thought  to  romance  in  giving  them  an  altogether 
ideal  character.  But  it  was  some  of  these  very  Six  Na- 
tions, as  settled  in  Otsego  County,  of  whom  he  wrote 
and  from  whom  his  father,  Judge  Cooper,  purchased  their 
lands  and  so  founded  Cooperstown  where  Fenimore 
Cooper  was  born,  and  became  familiar  with  the  friendly 
Indians.  It  was  as  a  naval  officer  and  while  stationed 
at  Oswego,  where  some  of  the  Indians  still  roamed 
about,  that  he  wrote  his  "Pathfinder,"  one  of  his  Leather 
Stocking  tales.    It  is  gratifying  to  know  that  these  very 


RBLIGIO  US  BELIEFS.  47 

Indians  are  now  more  generally  known  and  that  others, 
ere  too  late,  are  using  their  utmost  endeavor  to  write  of 
them,  perpetuating  their  memory  and  inspiring  kinder 
usage  for  those  of  them  left  on  their  scattered  reserva- 
tions. 


48  THE    ONBIDAS. 


Chapter   IV. 
Councils  of  the  League. 

It  may  not  be  without  interest  to  our  readers,  as  well 
as  to  perpetuate  them  among  other  Indian  customs,  to 
give  some  account  of  the  Councils  by  which  the  Six  Na- 
tions were  governed.  Through  them,  we  find,  was  exer- 
cised all  the  legislative  and  executive  authority  incident 
to  the  League  and  necessary  for  its  security  against  out- 
ward attacks  and  internal  dissensions.  When  the 
sachems  were  not  assembled  around  the  general  council 
fire  the  government  naturally  had  no  visible  existence, 
for  in  them  resided  the  animating  principle  by  which  their 
political  machinery  was  moved.  It  was  in  effect  the  gov- 
ernment. 

These  council-fires  were  figuratively  kept  burning  by 
the  Onondagas,  the  central  nation  of  the  Confederacy, 
for  over  a  century,  it  is  thought,  before  their  discovery 
by  the  Dutch  in  1609.  To  them  the  sachems,  chiefs  and 
warriors  of  the  different  Nations  all  hastened  on  receiv- 
ing word  of  occasion  for  council.  Their  greatest  orators, 
too,  made  ready  to  address  them  on  behalf  of  their  own 
nation  if  occasion  required.  Later,  or  after  their  alli- 
ance with  the  English,  the  fire  of  the  United  Power  was 
also  figuratively  kindled  at  Albany.  There  according  to 
the  Indian  figure  of  speech :  "The  big  tree  was  planted  to 
which  the  chain  of  friendship  with  England  was  made 
fast."  But  with  the  close  of  the  General  Council  held 
there  in  the  summer  of  1775  the  fire,  which  had  so  long 


COUNCILS    OF    THE    LB  AGUE.  49 

been  burning,  was  extinguished.  It  was  the  last  Indian 
Congress  held  at  the  ancient  Dutch  capital  and  took 
place  at  a  most  important  crisis  just  prior  to  the  Ameri- 
can war. 

"The  extreme  liberal  character  of  their  oligarchy," 
says  Morgan,  "was  manifested  through  their  councils. 
The  sachems  were  not  set  over  the  people  as  arbitrary 
rulers  to  legislate  as  they  pleased  irrespective  of  the 
popular  voice.  On  the  contrary  if  a  public  sentiment 
arose  on  questions  of  general  interest  they  could  give 
expression  and  force  to  their  national  opinion.  For  in- 
stance if  the  band  of  warriors  became  interested  in  some 
passing  question,  they  held  council  apart  and  having 
given  it  full  consideration  they  appointed  an  orator  to 
communicate  their  views  to  the  Sachems  of  the  Nation 
that  all  might  'be  of  one  mind.'  In  like  manner  would 
the  Chiefs  and  even  the  women  proceed  if  they  enter- 
tained opinions  which  they  wished  urged  upon  the  consid- 
eration of  the  General  Council.  Whenever  indeed  events, 
converged  to  a  crisis  the  Council  fire  was  the  first  resort 
and  there,  under  the  pressure  of  danger,  or  in  the  glow 
of  patriotism,  the  eloquence  of  the  Indian  flowed  as  pure 
and  spontaneous  as  the  fountains  of  their  thousand 
springs." 

The  Indian  has  a  quick  and  enthusiastic  appreciation  of 
eloquence.  Highly  impulsive  in  his  nature  he  is  thor- 
oughly susceptible  to  its  influences.  Through  cultivation 
and  exercise  of  this  oratory  a  way  was  opened  to  the 
pathway  of  distinction.  And  the  chief  or  warrior  gifted 
with  its  magical  power  could  elevate  himself  as  rapidly  as 
he  who  gained  renown  upon  the  war  path.  "When  occa- 
sion arose  for  council  each  Nation  within  its  own  con- 
fines  spread  the   information   far  and  wide.    And  in  a 


50  THE    ONBIDAS. 

space  of  time  astonishingly  brief  intelligence  of  the  coun- 
cil was  heralded  from  one  extremity  of  the  country  to  the 
other. 

"The  Councils  were  of  three  distinctive  characters/' 
says  Clarke  in  his  'Onondaga.' — 'Civil,  Religious  and 
Mourning/  At  the  civil  or  General  Council,  were  set- 
tled affairs  connected  with  the  general  government  of  the 
Nations,  or  to  make  agreement  for  action  against  some 
foreign  foe.  'The  Religious  Councils  were  to  give 
thanks  for  the  blessings  of  the  seasons  and  they  met  at 
stated  times.  To  the  Great  and  Good  Being  they  ad- 
dressed their  prayers,  rendered  thanks  for  success  in 
hunting  and  for  victories  in  war.  To  Him  they  offered 
sacrifices  and  chanted  their  songs  of  praise.  These 
things  they  did  with  a  regularity,  devotion  and  rever- 
ence and  adhered  to  them  with  a  tenacity  that  might  put 
to  shame  some  of  their  white  christian  neighbors. 

"There  were  five  regular  festivals,  or  thanksgivings 
observed  by  the  League.  The  first  of  these  festivals  was 
held  in  the  spring  directly  after  the  season  for  making 
sugar  and  was  called  the  'Maple  Festival/  They  gave 
thanks  for  the  abundance  of  sap  and  for  the  quantity  of 
sugar  they  had  been  permitted  to  make.  The  aged  chiefs 
and  'Keepers  of  the  Faith/  addressed  the  people  in  ex- 
pressions of  thankfulness,  urged  the  necessity  of  national 
gratitude,  and  described  the  course  the  young  men  ought 
to  pursue  in  order  to  merit  a  continuance  of  the  favor  of 
Ha-wah-ne-a. 

"Next  was  the  'Planting  Festival/  designed  chiefly  as 
an  invocation  of  the  Great  Spirit  to  bless  the  seed,  to- 
bacco, corn  and  other  vegetables  they  had  planted  for  the 
good  of  all/  And  this  goes  to  show  us  that  they  were  not 
lazy,  subsisting  only  upon  the  pleasures  of  the  chase,  as 


The  Rocky  Wall  of  the  Canajoharie— On  the  Way  to  Council 


COUNCILS    OF    THE    LEAGUE.  51 

some  portray  the  Indian.  Third  was  the  'Strawberry 
Festival,'  as  a  thanksgiving  for  the  first  fruits  of  the 
earth.  It  included  other  fruits  and  berries  to  come  later 
and  for  which  they  felt  reason  for  gratitude,  and  to  duly 
thank  the  Great  Spirit  who  watched  over  them  and  thus 
supplied  all  their  wants. 

"Fourth  was  their  'Green  Corn  Festival'  and  a  great 
jubilee  with  them,  as  well  as  a  time  of  thanksgiving  for 
the  ripening  of  the  corn,  beans  and  squash.  Though 
we  have  not  attempted  to  give  a  full  description  of  the 
various  festivals  and  how  conducted,  we  should  have 
stated  that  there  was  at  the  close  of  each  festival  of 
praise  and  thanksgiving,  feasting,  dancing  and  athletic 
games.  But  they  made  more  of  decorating  and  feasting 
at  their  green  corn,  or  harvest  festival. 

"After  their  ceremonies  in  general  council  were  over 
the  women  of  each  nation  prepared  and  set  before  their 
Sachems,  chiefs  and  braves,  as  their  warriors  were 
called,  various  dishes  prepared  from  the  new  corn,  beans 
and  squash.  Their  favorite  dish  of  succotash  was  given 
them,  green  corn  in  the  ear,  corn  hominy,  two  or  three 
varieties  of  corn  bread  and  other  dishes  they  were  skilled 
in  preparing  out  of  their  harvest  in-gathering,  as  well  as 
fish  and  game  provided  them  to  cook.  They  also  had 
various  dances  especially  adapted  to  this  time  of  rejoic- 
ing, athletic  games  and  other  amusements  to  prolong  their 
pleasure. 

"Fifth,  we  find  placed  their  great  'New  Year  Festival' 
with  its  many  ceremonies,  among  which  was  sacrificed  the 
white  dog.  Of  this  festival  says  one,  'not  having  any 
idea  of  atonement  for  sin  their  simple  impression  of  the 
sacrifice,  through  tradition  long  handed  down  to  them, 
was  to  send  up  the  spirit  of  a  dog  as  a  messenger  to  the 


52  THE    ONBIDAS. 

Great  Spirit,  to  announce  their  continued  fidelity  to  His 
service  and  also  to  convey  to  Him  their  united  thanks  for 
the  blessings  of  the  year.  The  fidelity  of  the  dog,  the 
companion  of  the  Indian  as  a  hunter,  was  emblematic  to 
them  of  their  fidelity.  No  messenger  they  thought  so 
trustworthy  could  be  found  to  bear  their  petitions  to  the 
Master  of  Life.  They  believed  also  that  the  Great 
Spirit  had  made  a  covenant  with  their  fathers  to  the 
effect  that  when  they  should  send  up  to  Him  the  spirit  of 
a  dog,  of  spotless  white  and  without  blemish  He  would 
receive  it  as  a  pledge  of  their  adherence  to  His  worship, 
and  His  ears  would  be  opened  in  an  especial  manner 
to  their  petitions.  This  sacrifice  it  was  thought,  was 
their  highest  act  of  piety  and  there  were  various 
religious  ceremonies  connected  with  it.  Though  the  In- 
dians had  no  regular  priest  to  conduct  their  religious 
ceremonies  there  were  'Keepers  of  the  Faith,'  appointed 
in  each  Nation,  and  they,  though  in  no  wise  differing 
from  the  other  chiefs,  saw  to  the  annual  observances  and 
to  the  handing  down  from  one  generation  to  another 
all  their  traditionary  beliefs  and  customs. 

"The  'Mourning  Councils,'  Hu-nun-do-nah-seh,  were 
those  summoned  to  'raise  up'  Sachems,  to  fill  such 
vacancies  as  had  been  occasioned  by  death,  or  depo- 
sition. Upon  the  death  of  a  Sachem  the  Nation  in 
which  the  loss  had  occurred  had  power  to  summon  a 
Council  and  designate  the  day  and  place.  'If  for  in- 
stance the  Oneidas,'  says  Morgan,  'had  lost  a  ruler  they 
sent  out  runners  at  the  earliest  convenient  day  with  'belts 
of  invitation'  to  the  Sachems  of  the  League  and  to  the 
people  at  large.  They  were  requested  to  assemble 
around  their  national  fire  at  Ga-no-a-lo-hale.  The  invi- 
tation was  circulated  in  the  same  manner  and  with  the 


COUNCILS    OF    THE    LEAGUE.  53 

same  speed  as  when  calling  a  General  Civil  Council. 
These  belts  or  strings  of  wampum  sent  out  on  such 
occasions  represented  the  name  of  the  deceased,  called 
for  a  council  as  well  as  announcement  of  the  time  and 
place." 

To  those  unacquainted  with  Indian  affairs  we  would 
here  say  that  they  regarded  no  invitation  to  council,  be 
it  of  what  consequence  it  might,  unless  attended  and 
confirmed  by  strings  or  belts  of  wampum  "which,"  says 
Sir  William  Johnson,  "they  looked  upon  as  we  do  our 
letters  and  bonds.  And  therefore  no  little  importance 
was  attached  to  them."  Through  the  laws  and  usages 
of  the  Confederacy  they  were  intrusted  to  one  appointed 
for  especial  preservation  of  such  strings  and  belts  as 
had  been  "talked  into."  Usually  an  Onondaga  Chief, 
and  near  the  council-fire,  was  made  "Keeper  of  the 
wampum."  And  he  was  required  to  be  versed  in  their 
interpretation. 

"When  calling  the  mourning  council  the  name  and 
appeal  fell  not  in  vain  upon  the  ears  of  the  various  tribes 
who  were  summoned  by  its  runners  and  belt.  There 
was  a  potency  in  it  which  none  could  resist.  It  pene- 
trated every  seclusion  of  the  forest  and  reached,  as  for 
other  councils,  every  Ga-no-sote  upon  the  hill  side,  on 
the  margin  of  the  lakes,  or  in  the  deep  solitude  of  the 
woods.  No  warrior,  wise  man,  or  chief  failed  to  hear 
the  call  to  council  or  to  attend  if  possible.  A  principle 
within  was  addressed  which  was  responded  to  with 
Tespect  and  veneration  for  the  lost  Sachem. 

For  these  various  councils  and  festivities  with  which 
they  were  concluded  the  Ho-da-ne-sau-nee,  or  United 
People  ever  retained  a  passionate  fondness.  No  inclem- 
ency of  season,  nor  remoteness  of  place,  nor  frailty  of 


54  THE    ONBIDAS. 

age  or  sex  offered  impossible  obstruction.  To  that  hardy 
spirit  which  led  the  Indians  to  traverse  the  war  path 
of  the  distant  south  and  west,  and  leave  their  hunting 
trails  upon  the  Potomac  and  Ohio,  the  distance  to  Coun- 
cil through  their  figurative  Long  House  was  never  too 
great.  From  every  side  they  bent  their  footsteps 
towards  the  council  and  when  the  day  arrived  a  large 
concourse  of  warriors,  chiefs,  wise  men  and  Sachems; 
even  women  and  children  from  the  most  remote  parts 
of  their  vast  territory  greeted  each  other  near  the  Coun- 
cil-fire. 

"The  'Mourning  Council,'  though,  of  a  more  domestic 
character  was  conducted  with  many  ceremonies.  Before 
the  day  announced,  the  different  Nations  entered  the  coun- 
try, say  of  the  Oneidas,  if  summoned  by  them.  They 
arrived  in  separate  bands  and  encamped  at  a  distance 
from  the  council  house.  To  advance  at  once  would 
have  been  a  violation  of  Indian  usages.  Runners  were 
sent  on  to  announce  its  arrival  and  it  remained  encamped 
until  the  Oneidas  had  signified  their  readiness  for  the 
reception.  On  the  day  appointed,  a  formal  reception 
ceremony  opened  the  proceedings.  The  several  Nations, 
in  separate  bands  and  each  one  preceded  by  its  civil 
and  military  dignities,  drew  simultaneously  towards  the 
Council-fire  and  were  received  and  welcomed  in  a  cere- 
monious manner.  The  Oneidas  advanced  to  meet  them 
at  a  distance  from  their  village  where  a  temporary  coun- 
cil fire  had  been  kindled,  after  which  the  chief  person- 
ages of  the  advancing  bands  walked  around  the  fire 
singing  the  songs  of  mourning  designed  for  the  occasion. 
When  the  songs  were  finished  the  pipe  of  peace  was  cir- 
culated.    Speeches  were  exchanged  between  the  parties 


COUNCILS    OF    THE    LEAGUE.  55 

and  the  belts  of  wampum,  with  which  the  council  had 
been  called,  were  returned. 

"The  several  bands,  on  the  completion  of  these  cere- 
monies, advanced  in  file,  a  funeral  procession,  and  sing- 
ing the  mourning  songs  proceeded  to  the  general  coun- 
cil-fire at  the  Indian  village.  The  people  then  arranged 
themselves  in  two  divisions.  The  Mohawks,  Onondagas 
and  Senecas,  who  were  brother  nations  to  each  other  and 
fathers  to  the  other  three,  seated  themselves  on  one  side 
of  the  fire.  On  the  other  side  were  arranged  the 
Oneidas,  Cayugas  and  Tuscaroras,  who,  in  like  manner 
were  brothers  to  one  another,  but  children  to  the  three 
first. 

"By  their  peculiar  customs,  if  the  deceased  Sachem 
belonged  to  either  of  the  three  elder  nations,  he  was 
mourned  as  a  father  by  the  three  juniors,  and  it  became 
the  duty  of  these  latter  to  perform  the  ceremony  of 
lamentation  prescribed  by  their  usages  for  the  deceased, 
and  afterwards  of  raising  up  his  successor.  If  on  the 
contrary,  the  departed  ruler  belonged  to  either  of  the 
junior  nations,  as  in  the  supposed  case  it  was  cast  upon 
the  elder  nations  the  duty  of  lamenting  his  death  as  a 
child  in  the  customary  form  of  installing  a  successor 
in  the  vacant  sachemship. 

"  'The  ceremonies  which  followed,'  says  Morgan,  'were 
a  succession  of  musical  chants  and  choruses,  intermingled 
with  speeches  and  responses.  Upon  the  whole  scene 
rendered  wild  and  picturesque  by  the  variety  of  richly 
decorated  costumes,  there  rested  a  spirit  of  silence  and 
solemnity  which  invested  it  with  singular  interest.  Up 
to  a  certain  stage  of  the  council  neither  gaiety  nor  mirth- 
fulness  were  exhibited  by  old  or  young.  The  people 
were  in  mourning  for  the  deceased  and  rendering  the  last 


56  THE    ONEIDAS. 

act  of  public  respect.  When,  however,  these  offices  had 
been  performed,  and  the  place  left  vacant  among  the 
rulers  had  been  filled,  the  reason  for  lamentation  dis- 
appeared and  with  it  disappeared  outward  signs.  This 
reminds  us  of  foreign  countries,  and  the  salutation,  'The 
King  is  dead.    Long  live  the  King.' 

"These  observances  were  performed  with  the  accus- 
tomed gravity  and  earnestness  of  the  red  man ;  and  were 
in  themselves  neither  devoid  of  interest  nor  unadapted  to 
impress  the  mind.  The  lament  was  a  tribute  to  the  vir- 
tues and  to  the  memory  of  the  departed  Sachem.  A 
mourning  scene  in  which  not  only  the  tribe,  but  the 
nation  of  the  deceased,  but  the  League  itself  participated. 
Surely  a  more  delicate  testimonial  of  affection  than  would 
have  been  looked  for  among  our  Indian  predecessors. 

"Customs  required  the  particular  tribe  in  which  a 
Sachem  had  been  'raised  up'  to  furnish  a  daily  entertain- 
ment for  the  multitude  during  the  continuance  of  the 
Council  it  must  have  been  no  small  drain  upon  their 
hospitality.  The  degree  of  social  intercourse  between 
the  Nations  of  the  League  was  much  greater  than  would 
at  first  be  supposed.  In  the  pursuit  of  the  chase  and  of 
conquest,  and  in  attendance  upon  council  they  traversed 
the  whole  territory  far  and  near.  Their  trails  pene- 
trated the  forests  in  every  direction  and  their  main  thor- 
oughfares were  as  well  beaten  as  the  highways  now 
passing  over  the  same  lines.  # 

"The  Councils  themselves  formed  a  bond  of  union  and 
drew  them  together  instinctively.  They  furnished  the 
excitement  and  recreation  of  Indian  life  as  well  as 
relieved  the  monotony  of  peace.  It  was  at  these  gather- 
ings they  recounted  their  exploits  upon  the  war  path,  or 
listened  to  the  laws  and  regulations  of  their  ancestors, 


COUNCILS    OF    THE    LB  AGUE.  57 

which  were  explained  by  their  sages  in  the  various 
ceremonials.  It  was  also  here  that  they  celebrated  their 
athletic  games  with  Olympic  zeal;  and  joined  in  their 
national  dances,  some  of  which  are  said  to  have  been 
indescribably  beautiful  and  animated. 

"A  belief  prevails  among  them  that  the  custom  was  of 
divine  origin,  Sase-ha-wa- Johnson,  an  Indian  Chief,  says : 
'The  Great  Spirit  knew  the  Indian  could  not  live  with- 
out some  amusement;  therefore,  he  originated  the  idea 
of  dancing,  which  he  gave  to  them.'  Many  of  their 
dances  have  without  doubt,  been  handed  down  among 
the  Iroquois  for  centuries,  transmitted  from  generation 
to  generation  until  their  origin  is  lost  even  to  tradition. 

"  'The  feather  dance  and  the  war  dance  were  their  two 
greatest  performances,'  says  Morgan.  'One  a  religious 
the  other  a  patriotic  character,  and  both  said  to  have 
been  costumed  dances.  The  dance  set  apart  in  a  peculiar 
manner  for  their  worship  of  the  Great  Spirit  at  their 
religious  festivals,  and  one  of  the  most  spirited,  grace- 
ful and  beautiful  on  their  list,  was  known  as  the  Great 
feather  dance,  O-sto-weh-go-wa.  It  was  performed 
by  a  select  band  in  full  costume  and  was  reserved  exclu- 
sively for  religious  councils  and  great  occasions.  It 
lasted  about  an  hour,  never  failing  to  rouse  a  deep  spirit 
of  enthusiastic  excitement. 

"The  grave  pursuits  of  the  day  suspended,  as  the 
shades  of  evening  began  to  fall,  they  all  drew  up  to  a 
common  repast  which  the  matrons  of  the  tribes  had 
prepared.  The  twilight  was  given  to  the  feast  and  the 
evening  to  the  domestic  dance  and  song.  The  wild  notes 
of  their  various  tunes,  accompanied  to  the  Turtle  shell 
rattle  and  the  drum ;  the  rattle  which  entered  into  the 
costume  of  the  warriors,  and  the  noise  of  the  moving 


58  THE    ONBIDAS. 

throng,  all  united,  sent  forth  a  sound  of  revelry  which 
fell  with  strange  accents  in  the  hours  of  night  upon  the 
solemn  stillness  of  the  woods.  This  sound  of  pleasure 
and  amusement  was  continued  from  day  to  day,  until 
'pleasure  itself  became  satiety'  and  amusement  had  lost 
its  power  to  charm.  When  the  spirit  of  festivity  had 
become  exhausted  the  fire  of  Ho-nun-do-nuk-seh  was 
raked  together  and  the  several  Nations  bent  their  steps 
homeward,  through  the  forests.  Silence  once  more  re- 
sumed her  sway  over  the  deserted  scene  as  the  sound  of 
music  and  voices  subsided  and  the  lingering  hum  of  the 
dissolving  council  died  insensibly  away." 

This  account  of  the  Council-fires  has  been  taken  prin- 
cipally from  "The  League  of  the  Iroquois,"  a  work 
written  over  half  a  century  ago  by  Lewis  H.  Morgan, 
assisted  by  Ely  S.  Parker,  A-so-no-an-da,  an  educated 
Seneca  Chief  from  the  tribe  into  which  Mr.  Morgan  had 
been  adopted  and  learned  many  of  their  ancient  customs. 


CONFLICTS    WITH    THE    FRENCH.      59 


Chapter  V. 
Conflicts  With  the  French. 

During  a  century  or  more,  from  the  formation  of  the 
League,  the  Confederates  had  tested  their  power  as  a 
"United  People."  It  had  helped  them  to  subdue  their 
fierce  and  vindictive  neighbors  in  the  central  part  of  their 
territory  and  bring  them  under  subjection.  They  also 
gained  supremacy  over  various  western  tribes  and  were 
expecting  to  settle  down  for  a  time  to  the  enjoyment  of 
peace.  There  were  their  fishing  and  hunting  expeditions, 
their  Council-fires,  religious  festivals  and  intercommu- 
nion with  one  another  to  pleasantly  occupy  their  time. 
They  also  had  their  agricultural  pursuits  to  see  to,  the 
planting  of  their  tobacco,  corn,  beans  and  squash,  all  so 
necessary  to  their  subsistence. 

It  was  not  long  before  the  Confederates  found  they 
could  not  settle  down  to  their  more  peaceful  home  life. 
For  after  a  few  years  of  comparative  peace  there  broke 
out  the  border  wars,  or  frequent  conflicts  with  the 
French.  They  had  a  partial  possession  of  Canada,  cov- 
eted the  beautiful  possessions  of  the  Confederates,  and, 
too,  wished  for  a  better  opening  through  the  coun- 
try to  dispose  of  their  furs.  Two  things  the  Nations 
would  not  brook  and  so  in  defence  of  their  rights,  many 
fierce  and  sanguinary  battles  took  place.  Other  events, 
we  find,  tended  to  increase  their  enmity  towards  the 
French.     They  were  in  alliance  with  their  ancient  ene- 


60  THE    ONBIDAS. 

mies,  the  fierce  Adirondacks  or  Algonquins  and  the 
Hurons.  The  French  gave  them  arms  and  assistance, 
and  it  is  said  incited  them  against  the  Iroquois.  Thus  a 
spirit  of  hatred  against  the  French,  much  to  be  regretted, 
was  aroused  and  never  ceased  to  burn  until  the  final 
subjugation  of  Canada  by  the  English  in  1760. 

It  is  thought  by  some  historians  that  as  the  rival  colo- 
nies of  the  French  and  English  were  for  many  years 
nearly  equally  balanced,  it  was  this  enmity  and  the 
great  power  of  the  Hade-nasaunee  which  turned  the 
scales  against  the  French,  and  that  to  the  League  France 
may  chiefly  ascribe  the  final  overthrow  of  her  magnificent 
scheme  of  colonization  in  the  northern  part  of  America. 

Besides  this  alliance  with  their  enemies,  the  Adiron- 
dacks, the  French  were  more  inclined  to  resort  to  intimi- 
dating the  Iroquois  than  to  use  conciliatory  measures. 
Added  to  this  error  of  policy  they  had  possession  of 
Montreal,  a  country  that  had  a  deep  and  abiding  inter- 
est to  the  Iroquois  as  the  ancient  home  of  their  fathers 
and  which  they  had  long  continued  to  hold  by  the  slender 
tenure  of  Indian  conquest.  And,  too,  as  we  know,  they 
were  holding  friendly  relations  with  the  English. 

After  the  Dutch  entered  New  York  and  settled  upon 
the  Hudson  the  Indians  had  intercourse  with  them  as  fur 
traders  and  continued  to  do  so  until  they  surrendered 
their  possessions  to  the  English  in  1664.  The  Indians  of 
the  Six  Nations  had  been  induced  to  exchange  their 
valuable  furs  with  the  Dutch  settlers  for  European 
fabrics  and  fire-arms.  The  English  in  turn  cultivated 
the  same  friendly  relations  as  the  Dutch  had  done,  and  a 
strong  covenant-chain  was  established  between  them  and 
the  English  both  in  this  country  and  abroad.  And  this 
the  Nations  with  rare  fidelity  preserved  unbroken  until 


CONFLICTS    WITH    THE    FRENCH.      61 

the  independence  of  the  American  States  terminated  the 
jurisdiction  of  the  English  over  this  country. 

As  already  stated,  it  is  not  our  intention  to  enter  into 
a  full  historical  account  of  the  Six  Nations,  but  to  simply 
recount  a  few  leading  events  in  the  early  history  of  the 
Oneidas,  one  of  the  Nations,  that  took  part  in  the 
stirring  events  of  the  past.  We  find  that  as  early  as 
1609  Champlain  having  ascended  the  Lake  which  now 
bears  his  name,  into  Lake  George,  accompanied  by  the 
Adirondacks,  fell  in  with  a  war  party  of  the  Mohawks 
numbering  about  two  hundred.  An  engagement  ensued 
between  them  on  the  western  shore  of  the  lake.  This  was 
the  first  battle  between  any  of  the  Confederacy  and  the 
Europeans,  and  the  first  time  they  are  said  to  have 
heard  the  sound  of  fire  arms  by  the  marvelous  power  of 
which  they  were  easily  vanquished. 

After  this  first  battle  the  French  were  continually 
threatening,  or  attempting,  invasion  by  way  of  the  Os- 
wego river,  or  other  accessible  points,  to  surprise  and 
destroy,  if  possible,  the  Indian  villages  belonging  to  the 
Six  Nations.  So  they  had  constant  need  for  scouts,  mes- 
sengers or  runners  throughout  the  whole  wilderness 
country  from  northern  New  York,  Lake  Champlain, 
Niagara,  and  Fort  Duquesne  on  the  Ohio.  At  one  time 
they  received  a  message  from  the  Miamis  letting  "their 
brethren  of  the  Six  Nations  know  that  they  had  heard 
the  insolent  threat  of  the  French  to  destroy  them."  "So 
naturally  it  was  much  easier  in  Council,"  says  one,  "to 
stir  themselves  up  to  side  with  the  English,  whose  sub- 
jects they  considered  themselves,  and  so  keep  up  the 
border  warfare  against  the  French,  than  to  try  and  be 
friendly  with  theni  and  their  Indian  allies." 

During  the  years  1640  and  1700  we  find  constant  war- 


62  THE    ONBIDAS. 

fare  was  maintained  between  the  League  and  the  French, 
interrupted  occasionally  by  negotiations  and  brief  intervals 
of  peace.  But  as  the  Indians  had  possession  of  both 
banks  of  the  St.  Lawrence  and  the  circuit  of  Lake  Erie 
and  Ontario  and  readily  intercepted  their  fur  trade, 
which  the  French  were  anxious  to  maintain  with  the 
western  tribes,  peace  could  not  long  be  sustained. 

Upon  the  fur  trade  much  of  the  prosperity  of  the  new 
French  colony  depended.  It  furnished  their  chief  article 
of  export,  and  yielded  the  most  profitable  returns.  But 
the  war  parties  of  the  League  ranged  through  these  ter- 
ritories so  constantly  that  it  was  almost  impossible  for  the 
French  to  pass  in  safety  through  the  Lakes,  or  even  upon 
the  St.  Lawrence  above  Montreal.  Their  traders  were 
captured,  we  are  told,  and  the  rich  furs  of  the  West  not 
only  became  the  spoils  of  the  victors,  but  the  traders 
themselves  were  often  led  from  captivity,  perhaps  to  the 
stake. 

"So  great  indeed  was  the  fear  of  these  sudden  at- 
tacks," says  Morgan,  "that  both  the  French  traders  and 
their  missionaries  were  obliged  to  ascend  the  Ottawa 
River  to  the  Sault  St.  Marie  and  the  shores  of  Lake 
Superior  as  their  outlet.  For  these  reasons  the  French 
were  extremely  anxious  to  detach  the  Iroquois  or  League 
from  their  allegiance  to  the  English.  They  hoped 
through  artful  persuasions  to  gain  their  alliance  or  re- 
duce them  by  conquest.  They  tried  each  successively 
and  in  both  were  equally  defeated.  The  untractable 
and  politic  Iroquois  were  averse  to  the  former,  and  too 
powerful  for  the  latter." 

On  numerous  occasions  the  ambassadors  of  the  League 
were  at  Montreal  and  Quebec  to  negotiate  with  them  for 
the  adjustment  of  difficulties  and  the  exchange  of  pris- 


CONFLICTS    WITH    THE    FRENCH.      63 

oners.  In  some  of  which  negotiations  the  terms  of  peace, 
or  an  armistice,  were  of  short  duration.  The  ravages 
committed  on  the  settlements  of  the  French  were  so  fre- 
quent and  devastating  as  to  place  the  colony  in  imminent 
peril.  And  it  is  said,  "had  it  not  been  for  the  constant 
supplies  from  their  mother  country  the  French  would 
have  been  overthrown  by  the  League." 

At  the  same  time  it  must  be  admitted  they  took  every 
occasion  to  war  against  the  Indians  of  the  Six  Nations. 
On  several  occasions  the  French  were  known  to  have 
drawn  out  the  whole  force  of  their  colony  to  devastate 
villages  of  the  League.  But  after  the  most  toilsome  ex- 
peditions into  the  heart  of  the  then  wilderness  of  New 
York  they  returned  without  having  accomplished  suffi- 
cient to  reward  them  for  the  fatigue  and  perils  of  the 
enterprise,  the  wily  Indians,  through  word  from  their 
scouts,  having  invariably  secreted  themselves  in  the 
depths  of  the  forests  leaving  only  their  deserted  lodges 
and  fields  of  corn,  upon  which  the  invaders  wreaked 
their  vengeance  by  destroying. 

We  cannot  now  recount  the  various  wars  and  fierce 
conflicts  between  the  French  and  the  Indians  of  the 
League.  Later,  when  war  commenced  between  the 
English  and  the  French,  Frontenac,  then  Governor  of 
Canada,  made  greater  efforts  towards  the  defence  of 
Quebec  against  the  attacks  of  the  English.  When,  for  a 
time,  they  had  been  successfully  resisted  Count  Frontenac 
again  sought  to  chastise  the  Indians  who  had  so  long  dis- 
puted with  the  French  the  possession  of  Canada.  In  the 
winter  of  1692  we  find  he  sent  a  detachment  of  600 
French  and  a  like  number  of  his  Indian  allies  against 
the  Mohawks.  After  traveling  through  the  dense  for- 
ests upon  snow  shoes  and  encountering  almost  insur- 


64  THE    ONBIDAS. 

mountable  obstacles  they  finally  reached  in  safety  the 
vicinity  of  the  Mohawk  villages.  They  surprised  and 
destroyed  three  of  these,  took  300  prisoners,  and  re- 
turned with  the  loss  of  but  30  men. 

Again  in  1696  Frontenac  conducted  an  expedition  in 
person  against  the  Onondagas  and  Oneidas  with  a  thou- 
sand French  and  as  many  Indians.  Having  ascended  the 
St.  Lawrence  in  bateaux  and  bark  canoes,  they  coasted 
the  western  shore  of  the  Oswego  river.  From  thence  he 
marched  to  the  Salt  Springs  near  the  site  of  what  is  now 
Syracuse,  and  upon  the  Onondaga  valley  to  the  principal 
village  near. there  of  the  Onondagas.  Count  Frontenac 
found  it  deserted,  the  Indians  no  doubt  having  heard  of 
the  coming  expedition  against  them,  fled  although  well 
fortified  with  palisades  and  supplied  with  stores  of  corn. 

These  palisades  or  stockades,  as  they  were  more  famil- 
iarly called,  were  known  to  be  exceedingly  strong  and  in- 
trenched in  them,  the  Indians  were  well  able  to  defend 
themselves  against  any  other  foe  than  the  deadly  firearms 
of  the  French  invaders,  hence  their  taking  to  the  hidden 
recesses  of  the  woods  to  return  only  to  find  their  villages 
in  ashes  and  their  fields  of  young  corn  ruthlessly  cut  down 
by  the  soldiers  with  their  sabres.  A  detachment  was  then 
sent  against  the  Oneidas  under  M.  de  Vandreuil,  by 
whom  their  fields  were  also  laid  waste  and  their  homes 
destroyed.  After  which  the  French  army  returned  to 
Canada.  This,  says  Morgan,  "was  the  last  invasion  of 
the  territories  of  the  League.  A  general  peace  soon  fol- 
lowed and  continued  without  interruption  until  the  war  of 
1755,  which  finally  resulted  in  the  conquest  of  Canada  by 
the  English  in  1760." 

Wc  cannot  turn  our  thoughts  from  the  French  without 
paying  some  tribute  to  their  Missionaries.     Although  as 


CONFLICTS    WITH    THE    FRENCH.      65 

we  have  already  seen,  the  French  were  at  enmity  with  the 
Indians  of  the  Six  Nations,  it  was  during  their  occupation 
of  Canada,  and  when  the  English  had  as  yet  entirely 
neglected  the  spiritual  welfare  of  the  Indians  that  the 
French  priests  were  unremitting  in  their  efforts  to  spread 
Christianity  among  them.  The  privations  and  hardships 
endured  by  the  Jesuit  missionaries  and  the  zeal,  the  fidel- 
ity and  devotion  exhibited  by  them  in  their  efforts  for  the 
conversion  of  the  Indians,  are  unsurpassed  in  the  history 
of  Christianity.  "They  traversed  the  forests  of  America 
alone  and  unprotected;  they  dwelt  in  the  depths  of  the 
wilderness  without  sufficient  shelter  or  raiment.  They 
passed  the  ordeal  of  Indian  captivity  and  the  fires  of  tor- 
ture ;  they  suffered  from  hunger  and  violence  in  some  in- 
stances; but  in  the  midst  of  it  all  they  never  forgot  the 
mission  with  which  they  were  intrusted." 

The  fruits  of  these  labors  of  Christian  devotion  were 
long  visible  among  the  descendants  of  the  ancient  Iro- 
quois. The  precepts  spread  abroad  among  them  by  the 
missionaries  were  instilled  in  the  Indian  mind,  and  some 
of  them  incorporated  into  their  own  religious  system. 
This  intercourse  of  the  French  Jesuits  with  the  Iroquois 
is  thought  to  have  furnished,  in  some  respect,  the  most 
pleasing  portion  of  their  history.  "It  was  in  1625,"  says 
Clarke,  "that  Jesuit  missionaries  arrived  in  Canada  pre- 
pared to  announce  the  Gospel  to  the  heathens,  among 
whom  they  counted  the  Indians.  Previously  none  had 
had  intercourse  with  the  aborigines  of  our  land  except 
white  men  in  the  character  of  traders,  who,  we  regret 
to  add,  used  every  means  to  overreach  and  swindle  them, 
as  they  were  often  shrewd  enough  to  see,  but  could  not 
contend  against ;  or  those  who  wore  the  garb  of  military 
adventurers,  prepared  to  oppress  and  destroy  them." 


66  THE    ONEIDAS. 

These  sons  of  the  forest  now  for  the  first  time  saw  men 
entering  their  villages  whose  words  breathed  peace  and 
love;  whose  business  was  only  to  suffer  and  to  teach 
humility;  whose  sword  was  the  cross  and  whose  garb 
was  soberness,  good  will  and  charity.  The  privations  of 
the  wilderness  and  rigors  of  the  climate  were  borne  with 
fortitude.  "Native  languages  were  to  be  mastered;  the 
dispositions  and  customs  of  a  strange  people  were  to  be 
studied  and  conformed  to ;  and  difficulties  to  be  encoun- 
tered sufficient  to  appal  the  stoutest  heart."  They  were, 
however,  successful  for  a  time  in  winning  many  of  the 
Indians  to  their  doctrines  and  faith,  and  drawing  them 
in  a  measure  into  some  of  the  practices  of  a  more  civilized 
life. 

Though  so  faithful  in  their  religious  missions  among 
the  Six  Nations  we  regret  to  say  it  was  found  that  after 
a  time  they  were  exerting  their  influence  to  induce  the 
Indians  to  become  adherents  of  the  French  in  preference 
to  the  colonist  and  the  English,  with  whom  they  had  so 
long  held  the  chain  of  friendship.  In  consequence  they 
succeeded  with  but  few  of  them  and  lost  much  of  their 
spiritual  influence  over  others  of  the  League. 


EFFORTS    TO     CHRISTIANIZE.  67 


Chapter  VI. 
Efforts  to   Christianize   the  Indians. 

We  have  alluded  to  the  French  priests  and  their  early 
self-sacrificing  efforts  among  the  Indians.  But  as  shown, 
they  were  of  a  rather  uncertain  and  migratory  nature  as 
they  sought  the  Indians  in  their  various  villages  to  bap- 
tise their  infants  and  teach  them  of  the  cross  and  the 
Crucified  One.  About  this  time  the  English,  on  hearing 
of  the  efforts  of  the  French  priests  and  the  susceptibility 
of  the  Indians  to  religious  instruction  roused  themselves 
to  greater  efforts  on  behalf  of  their  "Indian  wards." 
Other  religious  bodies  were  also  taking  an  interest  in 
the  spiritual  welfare  of  these  sons  of  the  forests. 

At  quite  an  early  period,  however,  we  find  that  some 
of  the  English  clergy  exerted  themselves  on  their  behalf, 
"to  lead  them  to  the  light  of  the  Gospel."  Says  Clarke,, 
"As  early  as  1647  Parliament  was  solicited  to  aid  in  so. 
beneficent  a  work,  and  that  body  passed  an  ordinance 
July  27th,  1649,  authorizing  the  organization  of  a  Society 
for  the  advancement  of  civilization  and  Christianity 
among  the  Indians  of  New  York.  Under  the  patronage 
of  this  Society  schools  for  a  time  were  established  and  the 
Gospel  was  gratuitously  preached  among  the  Indians." 

Among  those  who  were  foremost  in  this  good  work  is 
said  to  have  been  John  Eliot  of  Massachusetts,  and  well 
called;  "The  great  Apostle  to  the  Indians."  While  min- 
istering for  some  years  to  their  spiritual  necessities  he 


68  THE    ONBIDAS. 

also  spent  much  time  in  translating  the  whole  Bible  into 
Indian  with  a  Catechism  and  the  Psalms  of  David  into 
Indian  verse.  Eliot's  Indian  Bible  was  the  first  version 
of  the  Holy  Scriptures  ever  printed  on  the  American 
continent  in  1661  and  1663 ;  first  the  New  and  then 
the  Old  Testament.  A  copy  of  this  Bible  is  said  to 
be  in  the  Library  of  Harvard  University.  But, 
we  must  add,  that  in  less  than  two  hundred  years 
this  Bible,  the  fruit  of  many  years  of  diligent  labor, 
translated  expressly  for  a  people  whose  salvation  was  the 
•end  and  aim  of  the  great  and  good  of  that  era,  lives  only 
as  a  literary  curiosity  on  the  shelves  of  a  few  libraries  in 
Christendom.  And  not  a  being  who  now  inhabits  this 
•earth,  we  are  told,  can  interpret  a  solitary  sentence  in  it. 
The  race  for  whose  benefit  these  holy  words  were  ar- 
ranged have  passed  away  and  with  them  their  religion, 
their  literature  and  even  their  very  names. 

To  return  to  the  State  of  New  York  where  the  Six 
Nations  still  dwelt  in  their  improved  wigwams  and  cabins  : 
It  was  in  the  year  1700,  we  find,  the  Earl  of  Bellomont, 
then  Governor  of  New  York,  saw  the  need  of  establishing 
some  minister  of  the  Church  of  England  to  prevent  their 
being  practiced  on  by  the  French  Jesuits,  he  said.  Where- 
upon he  submitted  a  report  on  this  subject  to  Queen  Anne, 
who  by  an  order  in  council  sanctioned  their  proposal  for 
the  appointment  of  two  clergymen  and  referred  the  ac- 
complishment of  the  plan  to  the  Archbishop  of  Canter- 
bury. 

Even  before  this  we  are  told  "Lord  Bellomont  had  in- 
tended to  build  a  Fort  and  Chapel  in  this  country,"  for  no 
one  was  willing  to  come  here  without  some  such  defense 
near  by  against  hostile  Indians.  The  matter  was  carried 
so  far  that  King  William  ordered  and  sent  over  plate 


EFFORTS    TO     CHRISTIANIZE.  69 

and  furniture  for  a  Chapel  here.  But  the  design  of  the 
building  was  for  some  reason  abandoned  upon  the  death 
of  that  monarch,  which  took  place  in  1702. 

In  referring  to  this  period  Mr.  Merrill  says  in  his 
"People  of  the  Stone" :  "Let  us  relate  some  reminiscences 
of  the  early  history  of  the  Oneidas,  a  tribe  of  the  once 
powerful  Six  Nations.  The  tribe  can  boast  of  being  the 
oldest  of  our  Church's  Indian  Missions,  dating  from  the 
year  1702  and  starting  under  the  direction  of  the  Society 
for  the  Propagation  of  the  Gospel.  A  mission  to  them 
was  one  of  the  earliest  enterprises  of  that  noble  society. 
Mr.  Robert  Livingston,  Secretary  for  Indian  Affairs  in 
New  York,  had  interviewed  the  Society  on  the  subject. 
The  Rev.  J.  Talbot  had  reported  to  the  home  authorities 
in  November,  1702,  that  'The  Indians  have  promised 
obedience  to  the  Faith.'  Five  of  the  Sachems  or  Kings 
told  Lord  Cornbury  at  Albany,  that  'They  were  glad  to 
hear  that  the  Sun  shined  in  England  again  since  King 
William's  death.'  "  "They  admired  that  we  should  have  a 
'Squaw  Sachem,'  or  'woman  king,'  but  hoped  she  would 
be  a  good  mother  and  send  them  some  to  teach  them 
religion." 

In  1709  we  find  four  of  the  Iroquois  Sachems  crossing 
the  great  seas  and  presenting  an  address  to  Queen  Anne, 
with  "Belts  of  Wampum"  as  sure  tokens  of  the  sincerity 
of  the  Six  Nations.  They  touchingly  said:  "Since  we 
were  in  covenant  with  our  great  Queen's  children,  we 
have  have  some  knowledge  of  the  Saviour  of  the  world. 
If  our  great  Queen  would  send  some  one  to  instruct  us 
they  would  find  a  most  hearty  welcome."  The  address 
being  referred  to  the  then  young  society  it  was  resolved  to 
send  Missionaries,  to  provide  for  the  translations  of  the 
Bible  and  Prayer  Book  in  Mohawk,  and  to  stop  the  sale 


yo  THE    ONBIDAS. 

of  intoxicating  liquor  to  the  Indians,  "this  being  the 
earnest  request  of  the  Sachems  themselves." 

Queen  Anne  had  the  Prayer  Book  translated  into  the 
language  of  the  Mohawks  and  music  set  to  some  parts  of 
it.  Along  with  other  tribes  the  Oneidas  shared  in  the 
ministrations  of  the  Society's  first  Missionaries.  These 
servants  of  Christ  carried  on  the  work  with  varying  suc- 
cess. At  one  time  we  read  of  a  "regular  sober  congre- 
gation among  the  Mohawks  of  500  Christian  Indians,  of 
whom  fifty  are  very  serious  communicants."  Then  again, 
we  read  of  some  oppositions  and  some  falling  away.  As 
now,  so  then,  light  and  shadow  followed  each  other  even 
in  the  ever  brightening  day. 

The  work  of  civilizing  and  Christianizing  the  natives 
suffered  through  wars  between  the  French  and  English, 
but  most  of  all  by  the  bad  behavior  of  the  white  men,  who 
cheated  the  Indians  in  trade  and  ruined  them  by  drink. 
The  Missionary  reported  to  the  Society,  "it  is  from  the 
bad  behavior  of  the  Christians  here,  that  the  Indians  have 
had  and  still  have  their  notions  of  Christianity,  which 
God  knows,  hath  been  generally  such  that  it  hath  made 
the  Indians  to  hate  our  religion."  He  added  "the  Chris- 
tians selling  the  Indians  so  much  rum  is  a  sufficient  bar, 
if  there  were  no  other,  against  their  embracing  Chris- 
tianity." 

The  evil  came  along  with  the  good.  The  effect  of  the 
firewater  on  these  red  men  is  to  madden  and  brutalize 
them  more  readily  than  it  does  the  whites.  The  toma- 
hawk and  scalping  knife  are  slow  in  their  murderous 
work  compared  with  the  destroying  effects  of  intoxicating 
drink  upon  the  aborigines.  Yet  they  are  not  incapable  of 
reformation,  and  sometimes  God  in  his  mercy  leads  them 
to  it  through  their  very  falls.  He  makes  as  He  often  does 


EFFORTS    TO     CHRISTIANIZE.  71 

with  all  of  us,  the  stones  over  which  His  children  have 
stumbled,  stepping  stones  to  heaven.  The  work  of  God 
never  perishes.  In  spite  of  many  obstacles  and  set-backs 
the  Christianizing  of  the  Red  men  went  on,  though  the 
Missionaries  had  to  toil  and  suffer  and  lay  down  their 
lives. 

We  read  of  one  Andrews,  a  Missionary  to  the  Mo- 
hawks, walking  through  the  forests  to  visit  the  Oneidas 
a  hundred  miles  away,  and  "lying  several  nights  in  the 
woods  on  a  bear  skin."  This  was  a  common  enough  oc- 
currence. Sometimes  the  Indians,  it  is  said  stirred  up  by 
some  emissary  from  the  French,  or  unfriendly  Tuscaroras 
from  North  Carolina,  would  turn  against  their  leaders 
and  desert  and  mock  them.  A  Missionary  had  not  only 
to  bear  the  pinch  of  poverty  and  all  the  exposure  of  a  life 
in  the  wilderness,  but  also  the  savage  attacks  made  some- 
times upon  home  and  Church. 

The  tomahawk  and  flambeau  were  not  pleasant  neigh- 
bors. Nor  was  the  opposition  confined  to  the  Indians 
alone.  "Those  in  higher  power,  it  is  said,  took  offence  at 
too  plain  preaching.  But  when  the  Rev.  Mr.  Thorough- 
good  Moor,  one  of  their  earliest  Missionaries,  was  scan- 
dalized by  the  conduct  of  Lord  Cornbury,  Governor  of 
New  York,  whose  administration  was  known  to  have  been 
so  rapacious  and  disgraceful  as  to  cause  him  to  be  re- 
moved after  a  few  years,  he  felt  obliged  to  refuse  to  ad- 
minister to  him  the  Holy  Communion.  For  this  Mr. 
Moor  was  arrested  and  imprisoned  in  jail.  He  succeeded 
in  escaping  and  took  passage  in  a  vessel  sailing  for  Eng- 
land. As  the  vessel  never  reached  its  destination,  it  is 
supposed  to  have  foundered  in  midocean  and  all  on  board 

lost. 

Rev.  Mr.  Merrill  gives  a  different  version  and  cause  for 


72  THE    ON  BID  AS. 

this  arrest  and  one  that  quite  turns  the  table  upon  Mr. 
Moor  as  the  accused  one.  Possibly  it  may  have  been  so 
reported  at  the  time  as  a  reason  for  the  imprisonment  of 
the  good  man.  Mr.  Merrill  says :  "Lord  Cornbury,  the 
royal  Governor  at  New  York,  whom  Col.  Morris  charac- 
terizes as  a  'man  certainly  the  reverse  of  all  that  was 
good,'  summoned  Mr.  Moor,  one  of  the  Missionaries,  be- 
fore him.  Mr.  Moor  had  rebuked  him  for  some  of  his 
openly  scandalous  conduct.  The  Governor  probably  to 
retaliate  had  Moor  arrested  and  imprisoned  in  Fort  Anne. 
What  do  you  think  was  this  good  man's  offence?  The 
alleged  irregularity  of  'the  celebrating  the  Blessed  Sacra- 
ment as  often  as  once  a  fortnight,'  which  frequency  he, 
the  Governor,  was  pleased  to  forbid." 

In  1749  we  find  the  Indians  ministered  to  by  one  Rev. 
J.  Ogilvie,  who  attended  the  troops  in  the  expedition  to 
Niagara.  Almost  all  the  Six  Nations  co-operated.  The 
Indian  fighting  men  numbered  nine  hundred  and  forty. 
He  records  that  he  "officiated  constantly  to  the  Mohawks 
and  Oneidas  who  regularly  attended  Divine  Service." 
Twelve  of  the  Mohawk  leaders  fell  in  the  battle  at  Lake 
George,  six  of  them  regular  communicants.  "When  at 
home,"  writes  another  missionary,  the  Rev.  J.  Stuart, 
"the  Indians  regularly  attend  service  daily,  and  when  out 
hunting  some  would  come  (of  course  on  foot)  sixty  miles 
to  communicate  on  Christmas  Day.  The  Revolution 
brought  its  embarrassments  and  its  trials  and  hinderances 
to  the  Church's  progress.  The  Mohawks  and  others 
abandoned  their  property,  and  their  dwellings,  under  a 
sense  of  loyalty  to  the  crown,  and  eventually  took  shelter 
in  Canada.  Those  who  remained  were  left  without  regu- 
lar ministrations  for  some  years." 

Queen  Anne  is  said  to  have  had  the  good  of  the  then 


UNIVERSITY 


Saa— « 


VI 


Queen  Anne's   Indian  Chapel,   Built   tn  1713 


EFFORTS    TO     CHRISTIANIZE.  73 

Five  Nations  at  all  times  very  much  at  heart  and  sought 
by  various  means  to  rouse  their  minds  to  a  sense  of  relig- 
ious duty  according  to  her  beliefs  and  way  of  worship, 
for,  as  it  has  already  been  shown,  the  Indians  of  the 
League  were  at  no  time  heathens  only  so  far  as  they  were 
still  ignorant  of  the  Triune  God  and  the  great  Atonement. 
And  it  was  these  deeply  essential  truths  they  were  to  be 
taught.  Indeed  the  Queen  took  no  ordinary  interest  in 
their  spiritual  welfare,  and  among  proofs  of  her  benefic- 
ence she  ordered  the  erection  of  a  neat  and  commodious 
Chapel  in  the  Mohawk  settlement  and  the  gift  of  a  valu- 
able Communion  service  to  that  people.  A  set  was  at  the 
same  time  ordered  for  each  of  the  other  four  Nations 
when  ready  to  receive  them.  But  unhappily  it  appears 
that  only  the  Mohawks  received  theirs.  This  set  was 
composed  of  five  pieces,  one  chalice,  two  flagons  and  two 
patens  of  plain,  pure  and  massive  silver,  and  each  piece 
bears  the  inscription,  "The  gift  of  her  Majesty  Anne,  by 
the  grace  of  God  of  Great  Britain,  France,  Ireland  and  the 
plantations  of  North  America,  Queen,  to  her  Indian 
Chapel  of  the  Mohawks." 

Queen  Anne's  Chapel  was  built  in  the  centre  of  Fort 
Hunter;  so  named,  we  are  told,  after  Governor  Robert 
Hunter,  who,  with  one  or  two  others,  had  visited 
England  and  her  Majesty  and  petitioned  for  some  Church 
help  being  sent  to  the  Indians.  They  specified  to  have  a 
fort  and  Church  or  Chapel  erected  at  the  Indian  Castle 
at  the  junction  of  the  Schoharie  and  Mohawk  rivers, 
called  Tiononderoga.  This  she  promised  to  do.  In  1710 
he  carried  instructions  to  build  forts  and  chapels  for  the 
Mohawks  and  Onondagas.  These  orders  were  carried 
out  as  far  as  the  Mohawks  were  concerned;  but  as  we 
have  already  said  the  Onondaga  Chapel  was  never  built. 


74  THE    ONBIDAS. 

The  walls  for  the  fortification  were  formed  of  logs  well 
pinned  together,  twelve  feet  high,  the  enclosure  being  one 
hundred  and  fifty  feet  square,  surrounded  by  palisade  of 
the  fort  and  in  the  centre  of  the  enclosure  stood  the  his- 
toric edifice  known  as  Queen  Anne's  Chapel.  It  was 
erected  by  the  builders  of  the  Fort,  in  fact  part  of  their 
contract.  It  was  built  of  lime  stone,  was  twenty-four  feet 
square,  and  had  a  belfry.  The  ruins  of  the  fort  were  torn 
down  at  the  beginning  of  the  Revolution  and  the  Chapel 
surrounded  by  heavier  palisades ;  block  houses  being  built 
at  each  corner  on  which  cannons  were  mounted.  "This 
Chapel,  or  substantial  stone  chapel,"  says  Mr.  Reid  in  his 
"Mohawk  Valley"  "stood  until  torn  down  in  1820  to  make 
room  for  the  Erie  Canal."  The  parsonage,  as  it  was  then 
called,  was  still  standing,  we  hear,  in  1849.  It  was  in 
sight  of  the  canal  about  half  a  mile  below  Schoharie.  An 
antiquated  building,  two  stories  high. 

It  has  been  found  that  a  Communion  service  used  at  St. 
Peter's  Church,  Albany,  in  1751,  bore  this  inscription: 
"The  gift  of  her  Majesty  Anne  by  the  grace  of  God,  of 
Great  Britain,  Ireland,  France  and  of  her  plantations  in 
North  America,  Queen  to  the  Indian  Chapel  of  the  Onon- 
dagas.  A.  R.  with  coat  of  arms."  This  Communion  set 
which  was  very  heavy,  numbered  six  pieces — one  chal- 
ice, two  flagons,  and  three  patens.  From  this  it  would 
seem  that  good  Queen  Anne  had  contemplated  the  erec- 
tion of  a  chapel  among  the  Onondagas  and  the  furnish- 
ing it  with  a  suitable  service,  and  probably  the  same  in 
time  to  the  Oneidas  and  others  of  the  Six  Nations. 

"Why,"  says  Clarke,  "the  plan  was  given  up,  or  the 
valuable  plate  already  designed  for  the  Onondagas  re- 
ceived another  destination  is  now  probably  past  explana- 
tion unless  it  be  as  follows,  and  merely  presumed.     On 


EFFORTS    TO     CHRISTIANIZE.  75 

the  plate  presented  to  the  Mohawks  the  date  is  17 12,  the 
two  sets  were  undoubtedly  ordered  at  this  time.  But  as 
yet  there  had  been  no  chapel  erected  for  the  Onondagas 
so  the  probability  is  the  date  was  omitted  at  the  period 
of  its  manufacture  to  be  engraved  at  the  time  it  should  be 
proper  to  present  it  to  this  people.  And  it  is  also  highly 
probable  that  the  Missionary  entrusted  with  its  care  was 
at  the  same  time  instructed  to  effect  the  building  of  a 
chapel  for  the  Onondagas  but  failed"  to  do  so. 

"Frequent  mention  is  made  in  the  London  documents  of 
the  anxiety  of  the  Home  Government  to  effect  this  ob- 
ject. St.  Peter's  of  Albany  was  organized  in  1716, 
Queen  Anne  had  passed  away  in  17 13,  and  as  the  Chapel 
for  the  Onondagas  was  not  built,  as  anticipated,  the  valu- 
able memento  of  a  Sovereign's  kindness  was  lost  to  them 
and  retained  in  Albany."  For  the  same  reason,  unpre- 
pared to  receive  it,  the  Oneidas  doubtless  failed  to  have 
their  proposed  set.  Though  it  has  been  said  the  Oneidas 
were  the  first  of  the  Six  Nations  to  receive  Church  in- 
structions it  is  evident  to  most  of  our  writers  that  it  was 
the  Mohawks  who  were  first  cared  for,  possibly  through 
some  especial  influence  used  on  their  behalf.  The 
Oneidas,  of  the  same  dialect,  however,  and  at  about  the 
same  time,  shared  in  the  use  of  their  translation  of  the 
Bible  and  in  their  ministrations  until  shortly  after,  when 
they  had  a  faithful  Church  clergy  of  their  own  to  care  for 
them. 

Some  years  later  or  after  the  war  we  hear  of  this 
valuable  Communion  service  to  the  Mohawks  as  being  di- 
vided when  their  Nation  left  the  State  of  New  York. 
They  had  made  themselves  so  obnoxious  to  the  Colonists 
by  their  strong  adherence  to  the  Crown  that  at  the  break- 
ing out  of  the  American  war  one  party  of  the  Mohawks 


y6  THE    ONBIDAS. 

fled  to  Niagara.  They  were  under  the  lead  of  the  noted 
Mohawk  Chief,  Captain  Joseph  Brant,  or  Thayendanegea, 
and  eventually  settled  on  Grand  River.  The  other  party 
under  Captain  John  Darerontyon  settled  in  Lower  Can- 
ada, first  at  La  Chine  and  eventually  at  the  Bay  of 
Quinte;  where,  after  the  war  they  built  themselves  a 
church.  "The  Indian  Church  at  the  Bay,"  we  are  told, 
"was  originally  a  square  building  used  both  as  a  School- 
house  and  a  place  of  worship,  but  as  their  congregation 
increased  it  was  lengthened  and  a  spire  and  belfry  added, 
after  which  it  was  confined  to  sacred  purposes  exclusive- 
ly." It  stood  on  a  gentle  elevation  on  the  borders  of  the 
Bay  of  Quinte.  The  spot  selected  for  its  location  is  a 
beautiful  one  and  does  credit  to  the  taste  of  its  founders. 

"The  first  real  cottages  of  the  Indians,  which  have  since 
mostly  fallen  to  decay,"  wrote  Mr.  Morgan  in  1851, 
"stood  along  the  margin  of  the  Bay  with  the  Church  in 
the  centre  forming  what  was  called  'The  Mohawk  Vil- 
lage.' "  The  occupants  of  these  cottages  subsisted  partly 
by  tilling  the  soil  and  partly  upon  the  chase  and  fishing. 
But  the  rapid  settlement  of  the  adjacent  township  and  the 
increase  of  steamers  upon  the  Bay  so  diminished  their  last 
resources  that  their  descendants  were  obliged  to  dispose 
of  the  tract  and  seek  a  livelihood  by  the  more  laborious, 
but  certain  process  of  farming. 

In  1843  tms  portion  of  the  Mohawks  resolved  on  re- 
placing their  old  Church,  becoming  very  much  worn  and 
dilapidated,  with  a  new  one  of  stone,  just  as  their 
brethren  of  the  Oneidas  have  since  done  on  their  Reserva- 
tion near  Green  Bay,  Wis.,  as  our  frontispiece  will  show. 
Of  their  self-sacrificing  efforts  to  build  this  beautiful 
Church  we  will  speak  later. 

The  stone  Church  of  the  Mohawks  has  been  very  much 


EFFORTS    TO     CHRISTIANIZE.  77 

admired  as  well  for  Its  elegance  of  structure  as  for  the 
beauty  of  its  site.  It  is  furnished  with  a  neat  Altar  piece 
containing  the  Creed,  the  Lord's  Prayer,  and  the  Ten 
Commandments  in  the  Mohawk  language — a  lovely  way 
to  perpetuate  their  race  and  language.  It  is  said  to  be 
beautifully  surmounted  by  the  royal  arms  of  England, 
handsomely  carved  and  gilt,  also  has  a  fine  toned  bell  cast 
in  1787.  These  last  were  the  gifts  of  his  Majesty  George 
the  III.  and  were  brought  to  them  from  England  by  the 
late  Sir  John  Johnson.  Besides  what  has  already  been 
mentioned  they  have  in  their  possession  a  part  of  the  plate, 
two  pieces,  a  flagon  and  paten  originally  given  them  by 
Queen  Anne.  The  gift,  as  we  have  already  said,  was  first 
intended  for  the  Mohawks  collectively,  but  had  been  di- 
vided, and  a  part,  three  pieces  retained  by  their  brethren 
at  Grand  River. 

As  a  whole  set  it  had  been  confided  to  the  care  of  the 
Chiefs  of  the  Mohawk  Nation  for  at  least  over  a  hundred 
and  thirty-five  years  and  was  in  perfect  preservation. 

Even  the  linen  cloth  for  the  Altar,  beautifully  in- 
wrought with  devices  emblematical  of  the  rank  of  the 
royal  giver,  although  unfit  for  use,  was  still  in  such  a  state 
of  preservation  as  to  admit  of  their  being  easily  traced. 
The  gray  haired  matron  found  at  that  time,  1843,  a  direct 
descendent  of  the  early  Chief  to  whose  care  the  full  set 
had  first  been  intrusted,  kept  guard  over  the  remaining 
treasures  and  considered  them  sort  of  heirlooms  of  her 
family  and  race.  And  she  accounted  for  the  mutilated 
state  of  the  cloth  by  observing  that  "during  the  Revolu- 
tionary War  it  was  buried  to  prevent  its  falling  into  the 
hands  of  their  enemies."  Scattered  and  subdivided ;  what 
a  trial  it  must  have  been  to  them  all  to  give  up  their 
beautiful  territory,  throughout  the  State  of  New  York, 


78  THE    ONBIDAS. 

their  Church,  and  their  Confederacy.     A  "United  Peo- 
ple" for  centuries. 

We  hear  of  a  pathetic  and  amusing  story  incident  as  oc- 
curring when  a  good  old  Onondaga  Chief  was  first  urged 
to  sell  even  a  small  portion  of  their  lands.  It  is  given  us 
by  Mr.  Clarke  in  his  interesting  "Onondaga." 

"Oun-di-a-ga  was  a  Chief  of  the  Bear  tribe  and  for  a 
long  period  first  civil  Chief  of  the  Onondaga  Nation.  He 
was  also  a  famous  war  captain,  and  on  account  of  his 
superior  martial  abilities  was  at  an  early  age  selected  for 
that  important  office.  After  the  Revolutionary  War 
when  civilization  was  encroaching  more  and  more  upon 
some  of  their  settlements  Oun-di-a-ga  felt  bitterly  op- 
posed to  giving  up  any  of  their  lands.  It  is  said  in  no 
instance  was  he  ever  known  to  countenance  any  act  con- 
veying any  part  of  the  Indian  domains,  nor  does  his  name 
appear  in  any  of  the  treaties  made  by  his  people. 

"A  gentleman  who  supposed  he  possessed  some  influ- 
ence over  this  great  chief  of  the  Onondagas  called  upon 
him  for  the  purpose  of  convincing  him  that  for  once  it 
would  not  be  wrong  for  him  to  give  his  consent  that  a 
very  small  portion  of  these  lands  be  conveyed  to  the 
whites :  'For,'  said  the  gentleman,  'you  will  scarcely 
know  or  miss  it.'  The  chief  was  non-yielding.  The  gen- 
tleman pressed  him  to  give  a  reason.  Oun-di-a-ga  in- 
vited him  to  take  a  seat  beside  him  on  a  log  some  twelve 
feet  long.  They  sat  down  together.  Oun-di-a-ga  at  one 
end,  the  gentleman  quite  near  him. 

"The  chief  began  an  animated  conversation  about  the 
first  encroachments  of  the  white  people,  talked  of  their 
cupidity  and  avarice  and  of  their  overreaching  the  Indian 
in  trade.  At  the  same  time  he  moved  up  so  close  to  his 
guest  as  seriously  to  incommode  him  and  he  was  therefore 


EFFORTS    TO    CHRISTIANIZE.  79 

obliged  to  move  more  and  more  toward  the  centre  of  the 
log.  The  chief  still  kept  engaged  in  eloquent  and  spir- 
ited conversation,  occasionally  complaining  of  the  en- 
croachments of  the  whites  at  the  same  time  crowding  so 
adroitly  that  the  gentleman  had  not  the  slightest  suspi- 
cion of  any  particular  design.  The  white  man  at  length 
found  himself  at  the  end  of  the  log  farthest  from  where 
he  had  first  sat  down  with  scarcely  room  to  sit.  He 
looked  earnestly  at  the  face  of  Oun-di-a-ga  and  asked 
what  he  meant.  At  the  same  instant  the  Chief  gave  one 
tremendous  lurch  and  pitched  his  guest  clear  off  the  log 
and  laid  him  sprawling  on  the  ground. 

"  'There,'  said  the  Chief,  'you  white  people  if  allowed 
permission  to  sit  down  upon  us  on  a  little  piece  of  ground 
on  our  borders,  you  keep  crowding  up,  crowding  up,  till 
the  Indian's  land  is  very  small.  And  finally  we  shall  in 
a  very  few  years  be  entirely  driven  from  our  land,  piece 
by  piece,  without  anything  to  help  ourselves  with  as  you 
have  been  crowded  from  this  log.  We  shall,  too,  soon  be 
at  your  mercy  as  you  were  at  mine.  Oun-di-a-ga  will 
never  consent  to  part  with  one  foot  of  our  lands.  Go  tell 
your  people  so !'  " 

The  wise  Chief's  predictions  have  proved  almost 
signally  true.  As  Morgan  says :  "The  Iroquois  were  our 
predecessors  in  the  sovereignty,  our  country  they  once 
called  their  country,  our  rivers  their  rivers,  our  hills  and 
valleys  were  theirs  also.  Before  us  they  enjoyed  the 
beautiful  scenery  spread  out  between  the  Hudson  and 
Niagara  in  its  wonderful  diversity  from  the  pleasing  to 
the  sublime.  Before  us  were  they  invigorated  by  our 
climate,  and  were  nourished  by  the  bounties  of  the  earth, 
the  forests  and  the  streams.  The  tie  by  which  we  are  thus 
connected  carries  with  it  the  duty  of  doing  justice  to  their 


80  THE    ONEIDAS. 

memory  by  preserving  their  names  and  deeds,  their  cus- 
toms and  institutions  lest  they  perish  from  remembrance. 
We  cannot  wish  to  tread  ignorantly  upon  those  extin- 
guished Council-fires  whose  light  in  the  days  of  aboriginal 
dominion  was  visible  over  half  a  continent." 


RUMORS    OF    WAR.  81 


Chapter  VII. 
Rumors  of  War. 

Trouble  was  now  brewing  between  England  and 
America.  From  the  close  of  the  French  war  until  the 
beginning  of  the  Revolution  there  was  a  time  of  general 
peace  among  the  Confederates.  They  were  at  this  time 
greatly  favored  with  a  kind  and  considerate  Superintend- 
ent appointed  by  the  Crown.  Between  the  years  1750  and 
1775  Sir  William  Johnson  had  supervision  of  the  Six  Na- 
tions. He  endeavored  to  keep  them  in  peace  and  ever 
urged  them  to  be  loyal  to  the  Americans  as  well  as  to  the 
English,  with  whom  they  held  a  covenant  chain  of  friend- 
ship. And  as  soon  as  he  saw  the  clouds  gathering  and 
war  likely  to  break  out  between  the  two  countries  he 
urged  the  Indians  to  remain  neutral.  "You,"  he  said, 
"have  nothing  to  do  with  the  trouble  between  the  Na- 
tions." 

Of  Sir  William  Johnson  we  are  told  that  as  Superirr- 
tendent  over  the  League  they  were  well  cared  for.  From 
various  reports  we  find  him  highly  esteemed  as  a  good 
and  noble  man,  ever  ready  to  settle  grievances  between  the 
Indians,  or  to  right  their  wrongs  as  far  as  possible.  They 
had  only  to  go  to  Johnson  Hall  when  he  would  receive 
them  kindly,  entertain  them  with  true  hospitality  and  lis- 
ten patiently  to  their  troubles.  His  home  was  open  to 
them  at  all  times,  night  or  day.  Sir  William  indeed  had 
their  spiritual  as  well  as  temporal  welfare  at  heart,  and  is. 


82  THE    ONEIDAS. 

said  to  have  expended  the  whole  weight  of  his  influence 
and  energies  for  the  advancement  of  Christianity  and  edu- 
cation among  the  Indians  of  the  Six  Nations. 

Through  Sir  William  Johnson's  efforts  Missionaries 
and  catechists  were  welcomed  among  them,  schools  estab- 
lished and  a  Church  was  also  built.  These  efforts  for  the 
Indians  seem  to  have  been  blessed,  for  we  hear  of  many 
of  the  Oneidas,  Mohawks  and  individuals  from  among  the 
other  Nations  as  being  converted  to  Christianity.  His 
last  act  was  for  them.  An  exciting  contest  on  their  behalf, 
it  is  thought,  caused  a  sudden  attack  of  apoplexy  which 
terminated  his  life.  He  passed  away  in  1774  greatly  be- 
loved and  deeply  mourned  by  all  who  knew  him. 

St.  John's  Church,  twice  rebuilt,  was  first  erected 
through  Sir  William  Johnson's  influence  as  early  as  1760. 
Says  Mr.  Max  Reid  in  his  "Mohawk  Valley,"  "it  was  lo- 
cated on  the  ground  now  known  as  the  old  Colonial  grave- 
yard on  Green  Street."  The  spot  was  later  marked  by  a 
Cross  to  indicate  the  location  of  the  first  Church,  at  which 
time  appropriate  services  were  held  in  the  new  Church 
and  where  the  cross  stood  near  by.  For  this  undoubtedly 
was  the  spot  where  the  early  Missionaries  officiated,  divid- 
ing their  time  between  Queen  Anne's  Chapel  at  Fort 
Hunter  and  the  Church  at  Johnstown.  The  second  and 
enlarged  Church  is  supposed  to  have  been  erected  in  177 1- 
1772.  When  rebuilding  the  Church  Sir  William  gave 
the  two  acre  lot  on  which  it  stood,  also  a  glebe  of  forty 
acres  on  the  southeast  side  of  the  village.  It  was  to  this 
new  Church  Sir  William's  remains  were  taken  at  his 
death. 

After  the  Revolutionary  War  we  hear  of  a  struggle  for 
this  Church  and  glebe  between  the  Presbyterians  and  the 
Episcopalians.     It  seemed  that  Sir  William  never  legally 


Sir  William  Johnson,  Bart..  1715-177-1 


V     oFTHE 

I    UNIVERSITY 


St 


.  John's  Church,  Johnstown,  with  Grave  of  Sir  William  Johnson 


RUMORS    OF    WAR.  83 

conveyed  the  title  to  the  property,  which  at  his  death  re- 
verted to  his  son,  Sir  John  Johnson.  After  the  confisca- 
tion of  his  estate  the  Presbyterians,  who  then  occupied 
both  Church  and  glebe,  laid  claims  to  them.  Legislature 
confirmed  their  claims  to  the  glebe,  but  allowed  the 
Church  to  revert  to  its  original  owners.  Unfortunately  it 
was  destroyed  by  fire  in  1836,  and  under  the  chancel  was 
found  the  tomb  of  Sir  William  Johnson.  In  rebuilding 
the  Church  its  location  on  the  lot  was  changed,  the  front 
being  East,  this  change  left  the  tomb  of  Sir  William  out- 
side the  walls  of  the  Church,  and  its  location  for  a  time 
was  lost. 

"The  tomb,  however,  was  discovered,"  says  Reid,  "in 
1862  by  the  Rev.  Mr.  Kellogg,  then  Rector  of  St.  John's. 
The  vault  was  found  in  good  condition  except  that  a  few 
bricks  of  the  roof  had  fallen  in.  A  plain  gold  ring  bear- 
ing the  date  June  16,  1739,  was  found  in  the  vault,  also 
the  bullet  which  he  received  in  the  battle  of  Lake  George 
and  which  had  never  been  removed.  The  ring  is  supposed 
to  have  belonged  to  his  wife,  Catherine  Weisenburg,  and 
worn  by  him  after  her  death.  The  portions  of  the  skele- 
ton remaining  were  sealed  up  in  a  granite  Sarcophagus 
and  restored  to  the  tomb  with  appropriate  ceremonies  con- 
ducted by  the  Rt.  Rev.  Bishop  Potter  of  the  State  of  New 
York,  June  7,  1862.  The  grave  may  yet  be  seen  outside 
of  St.  John's  Church  south  of  the  entrance,"  adds  Mr. 
Reid,  who  favors  us  with  its  illustration. 

We  also  present  an  illustration  of  Old  Fort  Johnson, 
the  home  of  Sir  William  Johnson.  It  was  built  in  1742 
and  originally  was  surrounded  by  a  tract  of  land  a  mile 
square.  At  present  about  twenty  acres  of  land  and  the 
stone  mansion  is  all  that  is  left.  One,  in  describing  it, 
says :    "I  never  look  eastward  without  seeming  to  behold 


84  THE    ONBIDAS. 

its  gray  stone  walls  with  their  windows  and  loopholes ;  its 
surrounding  stockade  of  logs,  its  two  small  forts  on  either 
side,  its  barracks  for  the  guard  upon  the  ridge  back  of 
the  grist  mill,  built  at  the  same  time,  and  its  accustomed 
group  of  grinning  black  slaves,  all  eyeballs  and  white 
teeth;  of  saturnine  Indians  in  blankets  and  of  bold  faced 
traders,  to  say  nothing  of  squaws  and  children."  There 
were  plenty  of  squaws  and  children  at  the  Fort  in  war 
times,  as  Sir  William  often  took  care  of  the  families  of 
the  warriors  when  on  the  war  path. 

Fort  Johnson  has  its  ghost  story.  Mr.  Almarin  T. 
Young,  who  was  born  at  Fort  Johnson  in  1852  says  that 
the  Northeast  room  in  the  rear  of  the  house  upstairs  was 
called  "the  spook  room."  And  as  a  child  he  never  went 
inside  of  it.  It  was  supposed  that  one  of  Sir  John  John- 
son's slaves  haunted  the  place  to  obtain  valuables  left  be- 
hind at  the  flight  of  the  household.  The  true  history 
later  disclosed  was  that  undoubtedly  there  was  hidden  in  a 
secret  place  of  a  paneled  chimney  closet  of  the  room  some 
rich  treasures.  At  times  certain  noises  were  kept  up  to 
frighten  intruders  away  until  one  who  had  the  secret  of 
the  spring  came  and  privately  removed  the  treasures, 
after  which  the  ghost  was  laid. 

Says  Mr.  Reid  in  his  "Mohawk  Valley,"  and  who 
kindly  permits  us  use  of  his  illustration :  "The  interior  and 
exterior  of  the  house  are  practically  the  same  as  when 
vacated  by  Sir  John  Johnson.  Of  course,  the  stockade  of 
logs,  that  formerly  surrounded  the  building,  and  the  two 
small  forts  for  defense  in  front  were  destroyed  years  ago, 
probably  soon  after  the  French  War,  but  the  house  pre- 
sents the  same  appearance  that  it  did  when  erected.  The 
high  peak  roof  with  its  two  rows  of  dormer  windows  was 
formerly  covered  with  sheet  lead.     This  lead,  with  the 


!     UNIVERSITY 


"WOLF   HOLLOW 
One   of  the   wildest  and   most   charming1  drives  in  the 
valley   of   the   Mohawk 


RUMORS    OF    WAR.  85 

window  weights,  was  used  for  bullets  during  the  Revolu- 
tion. The  lead  covering  of  the  roof  was  replaced  with 
shingles,  but  the  weights  were  never  replaced.  Subse- 
quently, the  shingles  were  removed  for  the  substantial 
slate  roof  of  the  present  day.  The  size  of  the  building, 
we  are  told,  is  forty  feet  deep  and  sixty  feet  front  and 
rear  and  two  stories  high,  with  a  lofty  attic.  The  hall  is 
grand  in  proportions,  being  thirty  feet  long,  fifteen  feet 
wide  and  about  ten  feet  high,  with  paneled  walls  and 
broad  oaken  stairway  with  plain  mahogany  baluster  and 
rail  leading  to  the  lofty  attic  above.  The  baluster  bears 
the  slash  of  a  hatchet  made  in  anger  by  Capt.  Joseph 
Brant  in  descending  the  stairs  after  a  heated  interview 
with  his  sister,  Mollie." 

The  rooms  on  either  side  of  the  wide  hall  are  large  in 
proportion.  Says  Mr.  Reid,  "We  can  easily  imagine  such 
a  building  being  presided  over  by  a  Dutch  Matron  of 
Colonial  days  with  snowy  cap  and  kerchief,  but  the 
thought  of  Mollie  Brant  and  her  dusky  brood  and  perhaps 
slovenly  relatives,  scattered  through  these  grand  rooms 
seems  somewhat  out  of  place." 

Near  the  front  of  the  main  entrance  to  the  house,  there 
is  a  slab  of  brown  stone,  the  edges  of  which  evidently 
have  been  dressed  by  a  carver's  chisel  from  an  ovolo 
moulding,  giving  the  slab  the  appearance  of  having  been 
prepared  for  the  top  of  a  small  tomb  or  sarcophagus,  such 
as  is  frequently  seen  in  the  old  countries.  The  stone  is 
supposed  to  have  been  prepared  by  Sir  William  in  mem- 
ory of  Catherine  Weisenburg,  his  true  wife,  though  her 
exact  resting  place  is  not  known. 

Sir  William's  successor,  Sir  John  Johnson,  was  a  man 
of  a  totally  different  character.  He  was  of  a  more  stern, 
impatient  and  warlike  disposition  than  his  father.    While 


86  THE    ONBIDAS. 

Sir  William  had  ever  been  kind  and  forebearing  with  the 
Indians,  using  his  influence  to  have  them  remain  neutral  if 
war  should  break  out,  Sir  John  and  his  brother-in-law, 
Guy  Johnson,  on  the  contrary  did  their  utmost,  assisted 
by  the  Butlers,  to  induce  the  Mohawks  and  others  of  the 
Six  Nations  to  take  up  the  hatchet  for  the  English. 

Although  as  a  League  they  had  been  at  enmity  with 
the  French  and  so  readily  sided  with  the  English;  all 
were  not  at  once  willing  to  take  up  arms  with  them 
against  the  Americans.  So  a  Council  was  called  to  talk  it 
over  and  see  if  they  could  not  "be  of  one  mind."  When 
the  question  of  declaring  for  the  English  came  before  the 
Council  an  Oneida  Chief  with  much  eloquence  opposed 
the  measure  as  unwise  and  inexpedient  as  well  as  dis- 
loyal to  America.  Thus,  firmly  resisted,  the  war  meas- 
ure was  defeated  as  an  act  of  the  League,  unanimity  being 
one  of  the  fundamental  laws  in  the  legislation  of  the  Con- 
federacy. 

But  events  at  this  time  had  greatly  impaired  and  weak- 
ened the  Confederacy.  After  the  steady  encroachments  of 
the  whites,  the  too  free  use  of  fire  water,  and  from  other 
causes  their  power  and  number  had  somewhat  decreased. 
Their  political  existence  as  an  independent  people  was 
drawing  to  a  close.  It  was  then  found  impossible,  under 
the  pressure  of  circumstances,  to  adhere  to  the  ancient 
principles  of  the  League.  And  it  was  finally  determined 
to  suspend  their  rule  that  each  Nation  might  engage  in 
war  upon  its  own  responsibility.  So  ultimately  the  Mo- 
hawks, Onondagas,  Cayugas  and  Senecas  took  up  arms 
for  the  English,  while,  with  but  few  exceptions,  the 
Oneidas  and  Tuscaroras  were  for  remaining  neutral. 
Some  of  the  Nations,  however,  especially  the  Mohawks, 
were  said  to  be  so  interlinked  with  the  British  that  neu- 


RUMORS    OF    WAR.  87 

trality  semed  almost  impossible.  And,  says  Col.  Stone, 
who  writes  interestingly  of  that  period,  "no  doubt  exists 
as  to  the  fact  that  the  Superintendent  then  over  them,  by 
his  speeches  and  stern  words  succeeded  in  further  aliena- 
ting the  affections  of  the  majority  of  the  Indians  from  the 
American  cause,  if  it  did  not  induce  them  to  immediately 
join  the  ranks  of  the  invaders." 

"Now  when  all  the  circumstances  of  their  case  and 
position  are  dispassionately  considered  is  it  at  all  surpris- 
ing that  their  inclinations  were  favorable  to  the  Crown  ?" 
asks  a  friend  of  the  red  man,  then  adds  :  "On  the  contrary, 
the  wonder  is  that  Col.  Guy  Johnson  did  not  succeed  in 
carrying  with  him  all  the  Oneidas  and  Tuscaroras,  too. 
And  he  probably  would  have  done  so  but  for  the  salutary 
though  indirect  influence  of  the  Rev.  Samuel  Kirkland,  a 
Missionary  among  the  Oneidas,  and  their  noble  Chief 
Skenandoah." 

With  regard  to  the  Indians  of  the  Six  Nations  it  must 
be  considered  that  they  had  been  in  alliance  with  Great 
Britain  during  a  period  of  more  than  a  hundred  years. 
In  their  wars  against  the  French,  allied  with  their  im- 
placable enemies,  the  Algonquins,  they  had  been  assisted 
by  the  English,  or  fighting  side  by  side  with  them.  And, 
too,  for  a  long  series  of  years  Sir  William  Johnson  had 
been  their  counsellor  and  friend,  consulted  by  them  in  all 
their  affairs  as  an  oracle.  They  had  drawn  their  supplies, 
allowed  by  the  English,  through  him  and  his  agents,  and  it 
was  natural  that  upon  his  decease  their  affairs  if  not  their 
affections  should  be  transferred  to  his  successor  in  office. 

At  this  time  Col.  Guy  Johnson  was  sustained  by  the 
powerful  aid  of  Joseph  Brant,  in  a  way  related  to  him, 
and  who,  united  to  the  advantages  of  education  had  the 
native  sagacity  of  his  race.     Added  to  this  the  cause  was 


88  THE    ONBIDAS. 

considered  if  not  desperate,  at  least  as  of  doubtful  nature ; 
while  the  unenlightened  Indian  had  been  taught  to  bear 
the  name  of  the  King  in  great  reverence  and  to  believe 
him  all  powerful.  They  considered  the  officers  of  the 
Crown  their  best  friends  and  it  was  but  natural  that  they 
should  hold  on  to  the  great  chain  of  friendship  they  had 
so  long  labored  to  keep  bright  between  them.  The  nature 
of  the  war,  too,  was  not  understood  by  the  Indians. 
Even  the  Oneidas,  to  whom  it  had  been  in  a  measure 
explained,  said  they  "could  not  understand  the  war.  It 
seemed  to  them  like  a  quarrel  between  brothers." 


REV.    SAMUEL    KIRKLAND.  89 


Chapter  VIII. 
Rev.  Samuel  Kirkland. 

"Among  the  friendly  Oneidas,"  says  Halsey,  "the  most 
interesting  and  celebrated  was  Skenandoah,  one  of  the 
accomplished  warriors  of  their  Nation  who  for  years 
after  the  Revolution  continued  to  be  known  as  'the  white 
man's  friend.'  The  Rev.  Mr.  Kirkland  had  converted 
him  before  the  Revolutionary  War  and  he  remained  a 
Christian  ever  after,  living  to  the  advanced  age  of  a  hun- 
dred and  ten  years."  Col.  Stone  also  pays  a  tribute  to 
him  as  assisting  Mr.  Kirkland  in  dissuading  the  Oneida> 
from  listening  to  Col.  Johnson  to  favor  the  English,  and 
speaks  of  him  as  "their  noble  Chief,  the  sagacious  Sken- 
andoah, always  the  warm  and  unwavering  friend  of  the 
Colonists."  Direct  descendants,  and  bearing  the  same 
name,  still  dwell  among  the  Oneidas  on  their  Wisconsin 
Reservation. 

The  Rev.  F.  W.  Merrill  gives  us  the  following  interest- 
ing account  of  their  ancestor :  "A  conspicuous  chief 
among  the  Oneidas  was  Skenandoah,  whose  heroic  figure 
stands  out  so  prominently  on  the  side  of  the  English  in 
the  French  and  Indian  wars.  He  had  not  as  yet  felt  the 
touch  of  any  kindly  guidance,  or  moulding  influence  and 
as  a  savage  among  savages  was  fierce  and  revengeful. 
He  came,  too,  under  the  influence  of  liquor  and  one  morn- 
ing found  himself  fallen  and  despoiled  of  all  his  chieftain's 
ornaments.     In   fact   robbed   of   almost  every   stitch   of 


9o  THE    ONBIDAS. 

clothing.  So  chagrined  and  mortified  was  he,  and  his 
pride  so  humbled  that  he  vowed  from  that  day  no  drop  of 
'  strong  water  '  should  pass  his  lips,  a  determination  from 
which  nothing  could  move  him  during  the  sixty  remain- 
ing years  of  his  life.  On  one  occasion,  in  his  old  age, 
when  addressing  his  people  he  is  said  to  have  thus  ad- 
jured them:  "Drink  no  'strong  water/  it  makes  you  mice 
for  the  white  men  who  are  cats.  Many  a  meal  have  they 
eaten  of  you  !'  " 

In  1775,  or  near  the  beginning  of  the  war,  we  hear  of 
Skenandoah,  with  other  chieftains  of  the  Nations,  going 
to  Albany  to  be  present  at  a  treaty  between  the  Colonial 
authorities  and  themselves.  During  the  American  Revo- 
tion,  he  played  an  important  part.  Harold  Frederic 
states  that  he  was  present  among  Herkimer's  forces  at  the 
battle  of  Oriskany,  and  also  that  he  was  the  avenger  who 
breasted  the  swollen  waters  of  West  Canada  Creek,  that 
bleak  day  in  late  October,  1781,  and  killed  the  infamous 
Tory,  Walter  Butler.  He  it  was  who  warned  the  Settle- 
ment of  German  Flats,  of  the  intended  descent  of  Brant 
and  his  Mohawks,  and  thus  saved  the  inhabitants  from 
massacre  by  giving  them  ample  opportunity  to  seek  the 
protecting  shelter  of  Fort  Herkimer  and  Fort  Dayton. 
Washington  is  said  to  have  commended  his  services. 

After  the  Revolution  he  was  unquestionably  first  among 
the  Oneida  Sachems.  Twice  his  name  appears  attached 
to  treaties  made  at  Fort  Stanwix  between  the  Six  Nations 
and  the  Government  of  the  United  States.  Skenandoah 
was  of  commanding  figure  and  a  man  of  great  eloquence 
and  solid  judgment.  From  his  interest  and  sympathy 
with  the  white  people,  from  his  fidelity  to  all  his  engage- 
ments with  them,  he  was  distinguished  among  the  In- 
dians by  the  appellation  of  the  "White  man's  friend."    He 


REV.    SAMUEL    KIRKLAND.  91 

became  a  Christian  soon  after  the  establishment  of  the 
mission  to  the  Indians  by  the  Rev.  Samuel  Kirkland, 
about  the  year  1764.  His  Christian  character  was  re- 
markably strong  and  well  defined.  A  short  time  before 
his  death,  he  thus  expressed  himself  to  a  friend : — "I  am 
an  aged  hemlock;  the  winds  of  an  hundred  winters  have 
whistled  through  my  branches;  I  am  dead  at  the  top. 
The  generation  to  which  I  belonged  have  run  away  and 
left  me;  why  I  live  the  Great  Good  Spirit  only  knows; 
pray  to  my  Jesus  that  I  may  have  patience  to  wait  for  my 
appointed  time  to  die." 

Skenandoah  died  at  Oneida  Castle  on  the  nth  of 
March,  1816,  aged  no  years.  An  account  of  his  death 
was  given  in  the  Utica  Patriot.  "The  old  chief  heard 
prayers  read  by  his  great-granddaughter  who  sat  at  his 
bedside,  and  again  expressed  the  oft-repeated  desire  that 
his  body  might  be  laid  to  rest  beside  his  friend  and  min- 
ister, Mr.  Kirkland,  "that  he  might  cling  to  the  skirts  of 
his  garments,  and  go  up  with  him  at  the  great  resurrec- 
tion." When  in  1856  Kirkland's  remains  were  removed 
to  the  cemetery  of  Hamilton  College,  Skenandoah's  body 
was  also  transferred  thither,  so  the  Christian  Minister  and 
the  Indian  warrior  now  sleep  side  by  side  in  their  graves. 
Above  the  Chief's  resting  place  the  Northern  Missionary 
Society  erected  a  monument,  upon  which  is  engraved  an 
inscription  commemorating  his  virtues  and  noble  deeds. 

We  are  tempted  to  linger  here  and  give  some  account 
of  the  Rev.  Samuel  Kirkland  mentioned  on  several  occa- 
sions in  connection  with  the  League.  Among  various 
Missionaries  who  had  been  among  the  Mohawks,  Oneidas, 
Onondagas  few,  if  any  up  to  this  time,  we  are  told,  had 
so  deeply  influenced  the  Indian  for  his  good  as  Mr.  Kirk- 
land.    He  was  of  Scotch  descent,  born  in  Connecticut  in 


92  THE    ONBIDAS. 

1 74 1,  his  father  a  Congregationalist  minister.  For  a  time 
he  studied  under  the  Rev.  Dr.  Wheelock  at  Lebanon, 
Conn.  In  the  autumn  of  1762  he  entered  the  sophomore 
class  at  Princeton  College,  New  Jersey.  At  that  time  it 
was  a  place  of  resort  for  Indian  youths  who  were  anxious 
to  obtain  a  classical  education,  and  also  for  those  seeking 
to  become  ministers  or  missionaries. 

Young  Kirkland's  studies  were  pursued  with  constant 
thought  of  being  a  missionary  among  the  Iroquois.  While 
at  College  he  made  a  study  of  their  different  languages, 
habits  and  dispositions  and  thus  became  qualified  to  be 
their  spiritual  teacher  and  guide.  November,  1764,  he  set 
out  for  his  mission,  spent  some  little  time  with  Sir  Wil- 
liam Johnson  at  Johnson  Hall.  On  the  16th  of  January, 
1765,  in  company  with  two  Senecas  he  started  on  foot  for 
their  settlement.  The  weather  was  severe  and  the 
ground  covered  with  a  great  body  of  snow  over  which 
they  had  to  plod  with  the  help  of  snow-shoes,  the 
young  missionary  burdened  with  a  pack  containing 
clothes,  provisions  and  a  few  books,  in  all  weighing  about 
forty  pounds.  Their  last  vestige  of  civilization  left  at 
Johnson  Hall,  everything  looked  gloomy  and  forbidding, 
but  the  fervent  heart  of  the  devoted  youth  beat  with  hopes 
too  high  to  feel  discouraged  and  with  aspirations  too  holy 
to  relent. 

On  the  fifth  day  the  three  arrived  at  a  village  of  the 
Oneidas  where  they  rested  and  were  refreshed.  After- 
wards they  proceeded  to  Onondaga  where  they  remained 
a  night  and  a  day.  At  ten  o'clock  in  the  morning  a  meet- 
ing was  held  in  their  Council  House,  a  building  nearly 
eighty  feet  long  and  containing  four  "fires."  In  it  there 
were  assembled  a  vast  crowd  while  he  explained  his  mis- 
sion  to   the    Nations.     Towards   evening   they    left   the 


RBV.    SAMUEL    KIRKLAND.  93 

Onondagas  and  proceeded  to  Kenandasega,  the  principal 
town  of  the  Senecas. 

We  cannot  now  linger  to  tell  of  Samuel  Kirkland's 
teaching  and  work  among  the  Senecas,  or  of  the  trials 
and  hardships  he  encountered.  In  1766  he  was  ordained 
at  Lebanon  and  appointed  as  Indian  Missionary  and  with- 
out delay  he  hastened  to  begin  his  labors  among  the 
Oneidas,  towards  whom  his  heart  had  been  drawn,  and 
he  remained  among  them  for  forty  years.  He  taught 
them  the  principles  of  the  Christian  religion.  He  made 
himself  master  of  their  language  and  became  intimately 
familiar  with  all  their  customs  and  fancies.  He  greatly 
endeared  himself  to  them  by  the  kindness  of  his  disposi- 
tion, his  assiduous  attentions  and  his  amiable  and  sympa- 
thizing  spirit. 

In  the  picture  we  here  give  of  the  good  Dominie  he 
appears  to  be  intently  listening  to  some  Indian  tale  to  give 
advice  or  sympathy  as  it  may  be  needed.  Mr.  Kirkland 
soon  gained  by  these  rare  qualities  the  unlimited  confi- 
dence of  a  large  majority  of  the  Indians  and  especially 
two  of  their  principal  Chiefs,  Good  Peter  and  Skenan- 
doah.  They  looked  upon  him  as  friend  and  father,  and 
all  were  anxious  to  hear  his  words  and  listen  to  his  in- 
structions. He  was  especially  instrumental  in  banish- 
ing from  the  Oneidas  that  bane  of  their  race,  intoxicating 
drinks,  an  article  that  had  been  freely  furnished  by 
traders  and  which,  through  his  influence,  they  were  taught 
to  reject  even  as  a  gift,  and  when  offered  have  been  known 
to  say:  "It  is  contrary  to  the  minister's  word  and  our 
agreement  with  him." 

In  1769  the  Rev.  Mr.  Kirkland  was  married  to  a  niece 
of  the  Rev.  Dr.  Wheelock,  under  whom  he  had  studied. 
She  is  said  to  have  been  a  woman  of  uncommon  energy, 


94  THE    ONBIDAS. 

sterling  good  sense,  a  cultivated  intellect  and  devout  spirit. 
Her  mind  was  deeply  imbued  with  the  principles  of  Chris- 
tianity and  she  possessed  a  deep  interest  in  having  the 
Gospel  taught  to  the  Indians.  She  was  therefore  well 
qualified  to  be  a  true  helper  to  her  husband  and  to  share 
with  him  the  labors  and  sacrifices  of  an  Indian  Mission- 
ary. 

Again  we  pass  over  a  few  years  to  1775  when  the  Con- 
tinental Congress,  July  18th,  recommended  Commission- 
ers of  the  Northern  Department  to  employ  Mr.  Kirkland 
to  secure  the  friendship  of  the  Indians  and  induce  them 
to  continue  in  their  state  of  neutrality  with  respect  to  the 
controversy  between  Great  Britain  and  the  Colonies.  To 
accomplish  this  object  he  took  long  journeys  among  the 
different  Indians  and  attended  Councils  at  Albany, 
Oneida,  Onondaga  and  German  Flats.  At  first  he  was 
encouraged  with  the  prospect  of  success  and  felt  con- 
fident that  the  Indians  of  the  Six  Nations  would  not  take 
part  in  the  approaching  contest.  But  through  the  wiles 
and  machinations  of  those  most  in  the  interest  of  the 
Crown,  his  hopes  and  expectations  were  defeated  and  all, 
but  a  large  portion  of  his  faithful  Oneidas  and  Tusca- 
roras,  were  ranged  in  the  ranks  of  the  British. 

Of  those  who  exerted  most  influence  over  the  Nations 
as  already  said  were  Sir  Guy  Johnson,  Joseph  Brant 
(Thayendanegea),  a  Mohawk  Chief  and  secretary  to  Sir 
Guy,  and  the  vindictive  Butler.  The  two,  Johnson  and 
Butler,  also  used  their  utmost  endeavor,  through  false 
representations  to  have  Mr.  Kirkland  recalled  from  his 
Mission.  They  showed  uncalled  for  malignity  towards 
the  Colonists  and  in  some  instances  Butler  was  treacher- 
ous to  the  extreme. 

At  the  commencement  of  the  great  contest  Mr.  Kirk- 


REV.    SAMUEL    KIRKLAND.  95 

land  was  indeed  obliged  to  remove  his  family  to  Stock- 
bridge,  Mass. ;  there  were  fears  of  danger  from  hostile 
foes  while  living  in  a  location  likely  to  become  the  center 
of  sanguinary  war.  He  still,  however,  continued  his 
labors  among  the  Oneidas.  His  earnest,  healthful  spirit 
and  influence  over  them  it  is  thought  contributed  mate- 
rially to  secure  their  neutrality,  and  in  several  instances 
the  friendship  and  services  of  so  large  a  number  of  the 
Oneidas  to  the  American  cause. 

Mr.  Kirkland,  we  find,  was  so  well  approved  by  the  Con- 
tinental Government  he  was  appointed  as  Chaplain  to  the 
garrison  of  Fort  Schuyler  and  other  forts  with  rank  and 
pay  of  Brigade  Chaplain.  When  duty  permitted  he  was 
still  allowed  to  continue  his  labors  among  the  Oneidas. 
In  1779  he  was  Brigade  Chaplain  under  Gen.  Sullivan  in 
his  Indian  campaign,  after  which  he  returned  to  his  fam- 
ily. During  the  remainder  of  the  war  he  was  part  of  the 
time  Chaplain  at  Fort  Schuyler  and  the  neighborhood  de- 
voting his  services  to  his  country  and  to  the  Indians. 

After  the  close  of  the  War,  or  in  1784,  Mr.  Kirkland, 
at  the  earnest  request  of  the  Oneidas,  resumed  his  mis- 
sionary labors  among  them.  At  the  same  time  he 
received  some  pay  for  especial  services  during  the  War. 
Harvard  College  rendered  him  some  assistance ;  and  more 
comfortable  provision  was  made  for  himself  and  family. 
He  was  on  several  occasions  appointed  interpreter  in  the 
formation  of  treaties,  and  everywhere  possessed  an  influ- 
ence which  could  not  well  be  dispensed  with.  The  State 
of  New  York  was  not  unmindful  of  his  valuable  services 
to  them  and  the  Indians  among  whom  he  worked,  and 
granted  him  and  his  sons,  in  the  neighborhood  of  Fort 
Schuyler,  now  Utica,  four  thousand  acres  of  land. 

During  this  time  as  well  as  previous  to  the  War  of  In- 


96  THE    ONBIDAS. 

dependence,  Rev.  Samuel  Kirkland,  or  Dominie  Kirkland 
as  he  was  more  frequently  called,  labored  almost  inces- 
santly and  in  various  ways  among  the  Indians.  Mr.  Pow- 
ell, in  his  interesting  article  upon  Hamilton  College  and 
its  founder,  says  that  when  Kirkland,  in  1764,  first  sought 
the  Indians  he  was  asked  by  a  Seneca  chief :  "What  put  it 
in  your  head  to  leave  your  father's  home  and  country,  and 
come  so  many  hundreds  of  miles  to  see  us  and  live  with 
us  ?"  It  was  impossible  for  Kirkland  to  give  a  diplomatic 
answer  to  this  question ;  for  the  two  Confederacies,  that 
of  the  New  England  and  that  of  the  five  Iroquois  nations, 
were  the  most  nearly  equal  powers  upon  the  American 
continent.  It  must  be  acknowledged  that  the  latter  could 
with  some  degree  of  consistency  have  sent  embassies  to 
the  former.  But  Kirkland  answered,  with  Saxon  frank- 
ness, that  he  came  "to  teach  the  Indians  the  knowledge 
possessed  by  the  whites." 

From  the  very  first,  he  formed  and  announced  an  edu- 
cational conception  rather  than  a  purely  religious  or 
theological.  He  never  acted  the  part  of  a  mere  preacher 
of  a  new  religion.  He  was  adopted  into  the  family  of  the 
principal  Seneca  chief,  and  began  his  work  as  the  in- 
structor of  his  tribal  father.  When  the  lessons  drew  upon 
books  and  writings,  the  Chief  explained  that  he  preferred 
oral  instruction,  and  that  not  only  himself  but  all  his  peo- 
ple chose  to  have  as  little  to  do  with  books  as  possible. 

Though  direct  from  Connecticut  with  many  of  the  stern 
New  England  ideas  infused  in  him,  it  is  thought  too  great 
honor  cannot  be  given  Kirkland  for  having  firmly  in  view 
two  points:  first,  to  enlarge  the  social  outlook  of  the 
tribes  to  which  his  mission  sent  him,  and  second,  to  dis- 
place all  proselyting  by  the  noble  purpose  of  establishing 
a  basis  of  moral  and  ethical  principles.     He  seems  at  no 


REV.    SAMUEL    KIRKLAND.  97 

time  to  have  had  in  view  a  scheme  of  converting  the  Na- 
tions to  his  own  notions.  It  was  a  broad  educational  plan 
laid  out  by  a  man  who  respected  and  understood  Indian 
character. 

After  the  close  of  the  war,  or  in  1784,  when  Kirkland 
was  again  in  more  active  service  among  the  Oneidas,  we 
find  he  tried  to  reconstruct  them.  He  found  the  Confed- 
eracy terribly  broken  up  by  the  conflicts  in  which  they 
had  been  compelled  to  share.  Their  orchards  had  been 
cut  down,  their  houses  burned  and  their  power  as  a  na- 
tion forever  destroyed.  He  was  convinced  that  the  only 
way  to  serve  his  friends  from  utter  disintegration  was  a 
thorough  system  of  education.  A  Council  on  the  subject 
was  held  with  the  chieftains  and  the  scheme  laid  before 
them.     One  of  their  orators  thus  replied  : 

"You,  my  friend,  are  increasing  and  we  are  decreasing. 
Our  canoes  were  once  on  the  rivers  and  lakes,  which  are 
now  full  of  your  great  ships.  The  land  which  you  bought 
of  us  for  a  trifle  you  now  sell  for  thousands  of  dollars. 
Your  villages  and  great  cities  cover  the  land  where  once 
rose  the  smoke  of  our  wigwams.  Why  the  difference  ?  It 
is  the  curse  of  the  Great  Spirit  resting  upon  us  for  some 
unknown  sin." 

Kirkland  answered  that  the  real  difficulty  was  their 
lack  of  knowledge,  industrial,  political  and  religious. 
He  argued  with  them  that  knowledge  is  power.  His 
plan  of  schools,  drawn  up  in  form,  was  then  ex- 
pounded at  length.  After  full  deliberation,  the  chiefs 
consented  to  co-operate ;  evidently,  however,  with  very 
little  faith  in  great  results.  Having  won  the  accord  of 
the  Indians,  Kirkland  next  applied  himself  to  the  white 
people  for  aid.  He  appealed  not  only  to  the  people  of 
the  State,  but  to  his  friends  in  Connecticut  and  Massa- 


98  THE    ONBIDAS. 

chusetts.  He  also  went  to  Philadelphia  to  consult  with 
Washington,  who,  through  Congress,  granted  a  few  thou- 
sand dollars  for  annual  use. 

Timothy  Pickering,who  was  in  Washington's  Cabinet, 
encouraged  and  aided  by  his  subscription,  and  Hamilton 
seems  to  have  also  given  his  name.  Samuel  Kirk- 
land  himself  gave  besides  money  the  lease  of  three 
hundred  acres  of  land  for  the  benefit  of  the  school;  and 
also  gave  out  and  out  several  acres  of  valuable  land, 
some  of  it  most  beautifully  situated  on  a  high  hill  over- 
looking the  country  for  miles  in  every  direction.  It  is 
now  called  College  Hill.  And  it  was  upon  these  grounds 
that  the  original  Academy  was  built. 

The  scheme  as  perfected  included  primary  department 
for  the  youngest  and  an  academic,  or  High  School  course, 
for  advanced  scholars.  Says  Powell:  "Seldom  have  the 
ideals  of  Plato's  academy  found  a  stronger  application 
than  here  among  the  dusky  tribes  in  New  York."  The 
primary  school  room  soon  gathered  in  a  large  number 
of  Indian  children.  And  in  time  the  Academy  was  at- 
tended by  both  Indians  and  whites  from  beyond  the 
border  line.  "It  is  a  curious  fact,"  says  one,  "that  the 
Oneida  Academy  created  by  Kirkland  provided  for  co- 
education, but  when  transformed  into  a  College,  woman 
and  her  influences  were  debarred." 

The  planting  of  the  campus,  now  so  elegant,  was  begun, 
it  is  said,  by  Kirkland  and  his  daughter,  and  since  by 
others  has  been  created  into  a  very  ideal  of  landscape 
art  to  surround  a  college  such  as  its  founder  scarce 
dreamed  of.  The  little  acorn  planted  in  faith  has  grown 
into  a  mighty  oak;  its  branches,  or  students,  extend  far 
and  wide  to  fill  the  places  of  honor.  Though  the  Indians, 
for  whom  it  was  originally  intended,  were  not  long  to 


l-lii-'*-jl  I  111  !•»!  1  i 

jiilifipl 


Hamilton  Academy,  Founded  in  1784  by  Samuel  Kirkland 


'    ■  y  <• — 

;^I 

•fc/'    ■         v£j# 

■P^        ■-• '  <- 1 

^^i             wf 

By  the  College  Grounds 


or  THE     ^ 

iiwivrociTV 


REV.    SAMUEL    KIRKLAND.  99 

reap  the  benefit  of  it,  a  foundation  was  laid  that  many 
long  after  experienced  the  good  attained  in  a  certain 
culture  and  ability  to  read  and  write. 

Mr.  Lothrop,  one  of  Kirkland's  descendants  and  biog- 
raphers, in  1843,  when  collecting  evidence  of  what  was 
done  by  the  early  missionaries,  is  said  to  have  visited 
some  Oneidas  in  Wisconsin.  He  asked  two  aged  women 
to  translate  for  him  certain  Indian  letters.  While  the 
women  were  eagerly  examining  them  he  observed  them 
to  become  suddenly  affected  as  they  read  the  signature  of 
Honeyost.  They  explained  that  Honeyost  was  their 
father,  and  begged  to  be  allowed  to  keep  one  of  the  let- 
ters. The  request  was  granted,  and  with  delight  in  their 
faces  the  women  exclaimed : 

"How  beautiful!  How  beautiful!  Is  it  not?  For  forty 
years  our  father  has  slept  in  his  grave  and  here  we  have 
his  very  thoughts  before  us.     He  speaks  through  this." 

Honeyost,  or  Honaguwus,  was  a  chief  who  lived  for 
more  than  ninety  years.  He  was  the  author  of  a  cele- 
brated bit  of  Indian  eloquence  at  the  close  of  the  Revolu- 
tion. He  said :  "The  Great  Spirit  spoke  to  the  whirlwind 
and  it  was  still."  The  surroundings  of  the  Academy 
were  long  primitive.  Forests  flanked  the  campus,  full  of 
game.  Most  of  the  two  thousand  acres  given  to  Kirkland 
were  still  woodland.  The  valley  below  had  about  five 
hundred  population.  Travel  was  mostly  on  the  Albany 
and  Buffalo  turnpike  or  by  the  Erie  Canal.  Utica  was  a 
village  of  less  than  a  thousand  inhabitants.  The  highway 
to  the  college  was  little  more  than  a  cattle  path.  Kirk- 
land gave  land  for  a  fine  street ;  but  this  was  a  public  pas- 
ture, even  after  it  had  been  formally  laid  out.  On  the 
campus,  time-keeping  was  by  a  shadow  mark  on  the 
gravel  walk,  and  later  by  a  sun-dial.     A  bell  was  pur- 


ioo  THE    ONBIDAS. 

chased  in  or  about  1818,  and  this  was  rung  by  a  stalwart 
tutor.  Gradually  the  old  time  campus  surrounded  three 
college  dormitories  and  a  chapel  and  formed  a  lofty  and 
picturesque  scene. 

The  establishment  of  the  Academy  for  the  mutual  bene- 
fit of  the  frontier  inhabitants  and  the  Indians  was  the  last 
important  act  of  Samuel  Kirkland's  life.  Afterwards, 
however,  as  long  as  health  and  strength  would  permit,  he 
continued  his  missionary  work  among  the  Indians.  As 
we  now  draw  to  a  close,  the  account  of  their  devoted 
Missionary,  Dominie  Kirkland,  it  is  sad  to  state  that  the 
remaining  years  of  the  good  man's  life  were  marked  with 
peculiar  vicissitudes. 

Says  Clarke :  "111  health,  bodily  infirmity,  pecuniary  em- 
barrassments and  many  painful  events  occurred.  He  was 
a  man  of  unbounded  benevolence  and  hospitality.  He 
daily  supplied  the  necessities  of  numbers  of  his  red 
brethren  from  his  own  board.  A  custom  which,  though 
burdensome,  could  not  well  be  departed  from.  He  loved 
the  Indians  and  by  them  in  turn  was  most  sincerely  be- 
loved." Among  Missionaries  it  is  thought  there  are  few 
who  have  been  more  faithful  and  devoted  to  the  cause  of 
truth,  or  who  have  made  a  larger  sacrifice,  exposed  them- 
selves to  more  perils  and  hardships,  or  had  their  efforts 
crowned  with  a  greater  measure  of  success  than  the  Rev. 
Samuel  Kirkland. 

"He  lived  and  acted  through  a  most  interesting  period 
of  our  history.  He  was  identified  with  many  important 
events  and  transactions,  and  was  appreciated  by  most  of 
the  great  men  of  the  time."  He  entered  into  rest  Feb. 
28,  1808,  in  the  seventy-eighth  year  of  his  age,  after 
a  short  but  severe  illness  and  amid  the  regrets  and 
lamentations  of  all.     His  remains  were  conveyed  to  the 


/TV      OF  THE  \ 

•    UNIVERSITY   ) 

V  OF  .     J*i 


SAMUEL    KIRKLAND. 


REV.    SAMUEL    KIRKLAND.  101 

village  church  at  Clinton,  and  after  an  appropriate  yet 
affecting  service,  were  laid  to  rest  in  a  private  spot  near 
his  dwelling.  On  one  side  of  him  the  remains  of  his 
wife  and  daughter,  and  later,  on  the  other  side,  were 
placed  those  of  the  venerable  Skenandoah. 

It  was  thought  that  Kirkland  at  times  was  as  much  in- 
fluenced by  his  Indian  friend  as  the  latter  was  by  him. 
Their  friendship  was  one  of  those  fine  things  that  work 
together  creating  the  nobler  episodes  of  history.  The 
grand  old  warrior,  a  superb  type  of  manhood,  and  the 
white  hero  were  in  all  ways  co-laborers  through  life  and 
now  rest  within  the  Hamilton  College  grounds.  A  lofty 
hill  overlooks  their  graves,  crowned  with  a  group  of  hem- 
locks, toward  which  the  chief  is  supposed  to  have  pointed 
when  he  uttered  that  outburst  of  pathetic  eloquence:  "I 
am  an  aged  hemlock;  the  winds  of  a  hundred  winters 
have  whistled  through  my  boughs." 

In  June  of  1873,  when  a  monument  to  them  was  dedi- 
cated, two  great-grandsons  of  Skenandoah,  one  a  minis- 
ter, and  the  other  a  grand  sachem,  addressed  the  audience. 

"We"  said  one  of  them,  "remember  the  good  Kirkland 
as  the  friend  of  our  fathers.  As  the  sun  cometh  in  the 
morning  so  he  came  from  the  East  in  1766  to  gladden  the 
hearts  of  my  people,  and  to  clothe  us  with  the  light  of  the 
Good  Spirit.  The  Good  Spirit  reached  out  of  his  win- 
dow and  took  him  from  us  when  sixty-nine  snows  had 
fallen  and  melted  away.  At  the  age  of  one  hundred  and 
ten  we  laid  beside  him  John  Skenandoah,  the  great 
Sachem.  Arm  in  arm  as  brothers,  they  walked  life's 
trail ;  and  now  they  are  where  nothing  can  separate  them. 
But  their  deeds  will  never  die.  So  long  as  the  sun  lights 
the  sky  by  day  and  the  moon  by  night,  we  will  rub  the 
mould  and  the  dust  from  their  grave  stones  and  say: 
'Brothers,  here  sleep  the  good  and  the  brave.'  ,! 


io2  THE    ONBIDAS. 


Chapter  IX. 
The  Oneidas  Prove  Faithful 

As  rumors  of  war  between  England  and  France  in- 
creased, not  only  Sir  William  Johnson  and  also  their 
friend  and  adviser,  Rev.  Samuel  Kirkland,  urged  the 
Indians  to  remain  neutral.  But  great  uneasiness  was 
now  being  felt  in  other  quarters  as  to  the  Indians'  taking 
up  arms  for  the  English.  Their  mode  of  warfare  was 
cruel  and  barbarous  in  the  extreme ;  and,  too,  they  had 
direct  intercourse  with  Canada  on  the  North.  Fears 
were  therefore  naturally  entertained  that  the  English 
might  be  more  readily  allowed  to  enter  the  State  from 
that  point.  Sir  John  Johnson  and  Col.  Guy  Johnson  were 
known  to  be  strong  Tories  and  far  more  likely  to  induce 
the  Indians  to  join  them,  than  to  persuade  them,  as  Sir 
William  Johnson  had  done,  to  remain  neutral. 

During  this  emergency  their  Missionary,  the  Rev. 
Samuel  Kirkland,  of  whom  we  have  already  spoken  as  so 
faithful  to  the  Indians  up  to  the  time  of  his  death,  was 
appealed  to  by  the  Continental  Congress.  Much  to  his 
regret  he  found  himself  almost  powerless  to  act,  for  he 
had  for  some  time  been  threatened  with  removal  if  he 
attempted  to  enter  upon  State  affairs.  Joseph  Brant,  sid- 
ing with  Johnson  and  Butler,  was  ceaseless  in  his  activi- 
tie&s.  Notwithstanding  his  former  friendship  for  Mr. 
Kirkland  he  so  feared  his  influence  would  be  exerted  to 
alienate  the  Indians  of  the  Six  Nations  from  the  interests 
of  the  Crown,  and  attach  them  to  the  colonies  that  the 


THE    ON  BID  AS    PROVE    FAITHFUL.      103 

wily  chief  attempted  to  obtain  his  removal.  He  is  known 
to  have  instigated  a  dissolute  Sachem  of  the  Oneidas  to 
prefer  charges  against  the  Minister  to  Sir  John  Johnson, 
the  Superintendent. 

A  correspondence  then  took  place  between  the  Super- 
intendent and  Mr.  Kirkland,  in  which,  it  is  said,  the  lat- 
ter sustained  himself  with  dignity  and  ability.  The 
Oneida  Nation  rallied  to  his  support  to  a  man,  so  the  Su- 
perintendent was  obliged  for  a  time  to  relinquish  the  idea 
of  forcible  removal.  In  some  way  they  must  have 
afterwards  succeeded  in  doing  so,  for  to  one  of  the  earn- 
est appeals  sent  him  from  the  Provincial  Congress  of 
Massachusetts,  just  before  the  affair  of  Lexington  and 
Concord  he  is  known  to  have  replied  from  Cherry  Valley. 
They  had  urged  Mr.  Kirkland  to  remind  the  Indians  of 
their  treaty  in  Albany  and  induce  them  if  possible  to  re- 
main neutral.  An  earnest  address  was  also  sent  to  the 
Stockbridge  or  River  Indians,  dwelling  at  Stockbridge  in 
the  western  part  of  Massachusetts.  These  Indians  after- 
wards became  intimate  with  the  Oneidas  and  finally  re- 
moved from  Stockbridge  to  settle  near  them  in  the  State 
of  New  York.  Mr.  Kirkland  in  reply  to  one  of  the  ap- 
peals sent  him,  said: 

"I  am  much  embarrassed  at  present.  You  have  doubt- 
less heard  that  Col.  Johnson  had  ordered  the  removal  of 
the  dissenting  Missionary  from  the  Six  Nations  till  the 
difficulties  between  Great  Britain  and  the  Colonies  are 
settled.  In  consequence  of  which  he  has  forbidden  my 
return  to  my  people  of  Oneida.  He  has  since  given  en- 
couragement that  I  may  revisit  them  after  the  Congress 
is  closed.  But  to  be  plain.  I  have  no  dependence  at  all 
in  his  promises  of  this  kind.  He  appears  unreasonably 
jealous  of  me,  and  has  forbidden  my  speaking  a  word  to 


104  THE    ONBIDAS. 

the  Indians  and  threatened  me  with  confinement  if  I 
transgress.  All  I  presume  he  has  against  me  is  a  suspi- 
cion that  I  have  interpreted  to  the  Indians  the  doings 
of  the  Continental  Congress  which  has  undeceived  them 
and  too  well  opened  their  eyes  for  Col.  Johnson's  pur- 
poses. 

"I  confess  to  you,  gentlemen,  I  have  been  guilty  of  this, 
if  it  is  a  transgression.  The  Indians  found  out  that  I 
had  received  the  abstracts  of  the  said  Congress  and  urged 
knowing  the  contents.  I  could  not  deny  them,  notwith- 
standing my  cloth.  In  other  respects  I  have  been  ex- 
tremely cautious  not  to  meddle  in  matters  of  a  political 
nature.  I  apprehended  that  my  interpreting  the  doings 
of  Congress  to  their  Sachems  had  done  more  real  good 
to  the  cause  of  the  country,  or  the  cause  of  truth  and  jus- 
tice, than  numerous  gifts  to  the  Indians  could  have  ef- 
fected." 

Mr.  Kirkland  undoubtedly  spoke  the  truth.  Says  Col. 
Stone :  "His  influence  was  great  among  the  Oneidas  and 
deservedly  so.  Had  he  undertaken  the  task  he  might 
easily  and  beyond  doubt  have  persuaded  those  of  his  for- 
est charge  to  espouse  the  cause  of  the  Colonist.  But  he 
avoided  exerting  any  other  influence  than  to  persuade 
them  to  adoption  of  a  neutral  policy."  And  from  the  first 
to  remain  so  was  in  a  great  measure,  as  we  have  seen, 
their  own  volition  through  kind  feelings  towards  the 
Americans,  yet  strengthened,  no  doubt,  through  Mr.  Kirk- 
land's  interpretations  of  the  proceedings  in  Congress. 
And  of  this  people  of  New  England  were  assured  by  a 
Chief  of  the  Oneidas  in  an  address  to  Governor  Trumbull 
of  Connecticut,  with  a  request  that  he  would  cause  it  to  be 
known  to  others  of  the  New  England  Colonies. 

The  Oneida  Indians  to  Governor  Trumbull :  "Brothers, 


THE    ONBIDAS    PROVE    FAITHFUL.      105 

—as  the  Stockbridge  Indians  of  New  England,  who  have 
settled  in  our  vicinity,  are  now  going  down  to  visit  their 
friends  and  move  up  parts  of  their  families  that  were  left 
behind,  I  send  with  them  this  belt.  May  it  open  the  road 
wide,  clearing  it  of  all  obstacles,  that  they  may  visit  their 
friends  and  return  to  their  settlement  here  in  peace.  We, 
the  Oneidas,  are  induced  to  this  measure  on  account  of  the 
disagreeable  situation  of  affairs  that  way.  And  we  hope 
by  the  help  of  God  they  may  return  in  peace.  We  recom- 
mend them  to  your  favor  through  their  long  journey. 

"Now  we  more  immediately  address  you,  our  Brother, 
the  Governor,  and  the  Chiefs  of  New  England ;  Brothers, 
we  have  heard  of  the  unhappy  differences  and  great  con- 
tentions between  you  and  Old  England.  We  wonder 
greatly  and  are  troubled  in  our  minds.  But  be  at  peace 
respecting  us  Indians.  We  cannot  intermeddle  in  this 
dispute  between  two  brothers.  The  quarrel  seems  to  be 
unnatural.  You  are  two  brothers  of  one  blood.  We  are 
unwilling  to  join  on  either  side  in  such  a  contest,  for  we 
bear  an  equal  affection  to  both,  you  of  Old  and  New 
England.  Should  the  good  King  of  England  apply  to  us 
for  aid  we  shall  deny  him.  If  the  Colonies  apply  we 
shall  refuse  unless  from  necessity.  The  present  situation 
of  you  two  brothers  is  new  and  strange  to  us ;  we  Indians 
cannot  find  or  recollect  in  the  traditions  of  our  fathers  the 
like  case. 

"Brothers, — For  these  reasons  possess  your  minds  in 
peace  and  take  no  offense  that  we  Indians  refuse  joining 
in  the  contest.  We  are  for  peace.  Was  it  an  alien,  a 
foreign  Nation  who  had  struck  you,  we  should  have 
looked  into  the  matter.  We  hope  through  the  wise  gov- 
ernment of  the  Great  Spirit  your  distresses  may  soon  be 
removed  and  the  dark  cloud  dispersed. 


106  THE    ONBIDAS. 

"Brothers, — As  we  have  declared  for  peace  we  desire 
you  will  not  apply  to  our  Indian  Brethren  in  New  Eng- 
land for  their  assistance.  Let  us  Indians  be  'all  of  one 
mind'  and  live  with  one  another,  and  you  white  people 
settle  your  disputes  between  yourselves.  We  have  now 
declared  our  minds ;  please  to  write  us  that  we  may  know 
yours.  Brothers, — we  the  Sachems  and  warriors  of 
Oneida,  send  our  love  to  you,  Governor  Trumbull,  and  to 
all  other  Chiefs  in  New  England." 

Thus  we  see  from  the  first  rumors  of  war  how  deeply 
opposed  the  Oneidas  were  to  joining  either  side.  And 
these  feelings  were  strengthened  after  they  better  under- 
stood through  Mr.  Kirkland  the  true  nature  of  the  war. 
The  Tuscaroras  were  of  the  same  mind;  and  the  Stock- 
bridges,  removing  to  their  vicinity,  were  also  willing  to  re- 
main neutral.  And  even  a  large  portion  of  their  nearer 
neighbors,  the  Onondagas,  were  for  a  time  apparently 
keeping  the  treaty  made  at  Albany.  But  war  was  about 
to  be  declared  between  the  two  Nations,  and  it  was  known 
that  the  fierce  and  warlike  Senecas,  Mohawks  and 
Cayugas  were  getting  ready  to  take  up  the  hatchet  and 
with  Johnson,  Brant  and  Butler  go  over  to  Canada  to 
join  the  English  there.  On  learning  this  the  Continental 
Congress,  convened  at  Philadelphia,  once  more  made  an 
earnest  appeal  to  the  Six  Nations  and  other  scattered 
tribes  of  Indians. 

"Amid  all  their  arduous  duties  demanding  the  attention 
of  Congress"  says  Stone,  "the  importance  of  keeping  a 
watchful  eye  upon  the  Indians  was  universally  conceded. 
The  position  of  the  Six  Nations,  as  well  as  their  power 
to  harm,  could  not  but  strike  the  observation  of  all.  They 
had  served  as  a  barrier  between  the  English  settlements 
and  the  French  in  Canada  in  former  wars  and  were  often 


THE    ONBIDAS    PROVE    FAITHFUL.      107 

engaged  as  auxiliaries.  Their  position  and  their  ability 
would  now  be  precisely  the  same  between  the  Americans 
and  the  English  in  Canada.  It  was  therefore  deemed  of 
the  first  consequence  to  prevent  them  if  possible,  from 
taking  sides  with  the  English."  The  address  from  Con- 
gress and  framed  after  the  manner  of  the  Indian  speech 
we  cannot  now  give  in  full.  It  is  somewhat  similar  to 
the  others  in  its  appeal,  but  in  conclusion  they  said. 

"Brothers, — In  the  name  and  behalf  of  all  our  people 
we  ask  and  desire  you  to  seek  peace  and  maintain  it.  And 
to  love  and  sympathize  with  us  in  our  troubles  that  the 
path  may  be  kept  open  with  all  our  people  and  yours  to 
pass  and  repass  without  molestation.  Let  us  both  be 
cautious  in  our  behaviour  towards  each  other  at  this 
critical  state  of  affairs.  This  Island  now  trembles,  the 
wind  whistles  from  almost  every  quarter.  Brothers, — 
Let  us  fortify  our  minds  and  shut  our  ears  against  false 
rumors.  Let  us  be  careful  what  we  receive  for  truth 
unless  spoken  by  wise  and  good  men.  If  anything  dis- 
agreeable should  ever  fall  out  between  us,  the  Twelve 
Colonies  and  you  the  Six  Nations,  to  wound  our  peace, 
let  us  immediately  take  measures  for  the  healing  of  the 
breach." 

Every  effort  was  thus  made  to  have  the  Indians  refrain 
from  warfare  on  either  side.  The  Onondagas  held  out 
for  a  time  after  the  Mohawks,  Senecas  and  a  portion  of 
the  Cayugas  had  openly  sided  with  the  English ;  they  then 
became  deceitful  and  treacherous  in  the  extreme.  They 
often  sallied  forth  in  bands  to  waylay  and  kill  all  with 
whom  they  came  in  contact.  After  they  had  committed 
various  warlike  skirmishes  against  Fort  Schuyler,  Fort 
Stanwix  and  other  places  in  their  vicinity,  Congress  again 
sent  them  an  address  of  great  eloquence. 


108  THE    ONBIDAS. 

"Brothers, — Sachems  and  warriors.  The  great  Coun- 
cil of  the  United  States  call  now  for  attention.  Open 
your  ears  that  they  may  hear  and  your  hearts  that  you 
may  understand.  When  the  people  on  the  other  side  of 
the  water  without  any  excuse  sought  our  destruction  and 
sent  over  their  ships  and  their  warriors  to  fight  against 
us,  and  to  take  our  possessions,  you  might  reasonably 
have  expected  us  to  ask  for  your  assistance.  If  we  are 
enslaved  you  cannot  be  free.  For  our  strength  is  greater 
than  yours.  If  they  would  not  spare  their  own  brothers 
of  the  same  blood,  would  they  spare  you?  If  they  burn 
our  houses  and  ravage  our  lands  could  you  be  secure  ? 

"Brothers, — We  acted  on  very  different  principles.  Far 
from  desiring  you  to  hazard  your  lives  in  our  quarrel  we 
advised  you  to  remain  still,  in  ease  and  peace.  We  en- 
treated you  to  remain  under  the  shade  of  your  trees  and 
by  the  side  of  your  streams  to  smoke  your  pipe  in  safety 
and  contentment.  Though  pressed  by  our  enemies  and 
when  their  ships  obstructed  our  supplies  of  arms  and  pow- 
der and  clothing  we  were  not  unmindful  of  your  wants. 
Of  what  was  necessary  for  our  own  use,  we  cheerfully 
spared  you  a  part.  More  we  should  have  done  had  it 
been  in  our  power. 

"Brothers, — open  your  ears  and  hear  our  complaints. 
Why  have  you  listened  to  the  voice  of  your  enemies? 
Why  have  you  suffered  Sir  John  John:on  and  Butler  to 
mislead  you  ?  Why  have  you  assisted  General  St.  Leger 
and  his  warriors  from  the  other  side  of  the  great  water  by 
giving  them  free  passage  through  your  country  to  annoy 
us,  which  both  you  and  we  solemnly  promised  should  not 
be  defiled  with  blood?  Why  have  you  suffered  so  many 
of  your  Nations  to  join  them  in  their  cruel  purpose?  Is 
this  a  suitable  return  for  our  love  and  kindness,  or  did 


THE    ONBIDAS    PROVE    FAITHFUL.      109 

you  suppose  that  we  were  too  weak,  or  too  cowardly  to 
defend  our  country,  and  join  our  enemies  that  you  might 
come  in  with  a  share  of  plunder?  What  has  been  gained 
by  this  unprovoked  treachery  ?  What  but  shame  and  dis- 
grace ? 

"Brothers, — Your  foolish  warriors  and  their  new  allies 
have  been  defeated  and  driven  back  in  every  quarter ;  and 
many  of  them  justly  paid  the  price  of  their  rashness  with 
their  lives.  Sorry  are  we  to  find  our  ancient  chain  of 
union,  heretofore  so  strong  and  bright,  should  be  broken 
by  such  poor  weak  instruments  as  Sir  John  Johnson  and 
Butler,  who  dare  not  show  their  faces  among  their  coun- 
trymen. And  by  St.  Leger,  a  stranger  whom  you  never 
knew !  What  has  become  of  the  spirit,  the  wisdom  and  the 
justice  of  your  Nation?  Is  it  possible  that  you  should  bar- 
ter away  your  ancient  glory,  and  break  through  the  most 
solemn  treaty  for  a  few  blankets  or  a  little  rum,  or  pow- 
der? That  trifles  such  as  these  should  prove  any  tempta- 
tion to  you  to  cut  down  the  strong  trees  of  friendship, 
placed  by  our  common  ancestors  in  the  deep  bowels  of  the 
earth  at  Onondaga,  your  central  Council-fire  ?  That  tree 
which  has  been  watered  by  their  children,  and  children's 
children,  until  the  branches  had  almost  reached  the  skies. 
As  well  might  we  have  expected  that  the  mole  should 
overturn  the  vast  mountains  of  the  Alleghany,  or  that  the 
birds  of  the  air  should  drink  Up  the  waters  of  the 
Ontario. 

"Brothers,—  Oneidas  and  Tuscaroras :  hearken  to  what 
we  have  to  say  to  you  in  particular.  It  rejoices  our 
hearts  that  we  have  no  reason  to  reproach  you  in  common 
with  the  others  of  the  Six  Nations.  We  have  experienced 
your  love,  strong  as  the  oak,  and  your  fidelity  unchange- 
able as  truth.     You  have  kept  fast  hold  of  the  ancient 


no  THE    ON  BID  AS. 

covenant  chain  and  preserved  it  from  rust  and  decay  and 
bright  as  silver.  Like  brave  men,  for  glory  you  despised 
danger,  you  stood  forth  in  the  cause  of  your  friends  and 
have  even  ventured  your  lives  for  us.  While  the  sun  and 
the  moon  continue  to  give  light  to  the  world  we  shall  love 
and  respect  you.  As  our  trusty  friends  we  shall  protect 
you  and  shall  at  all  times  consider  your  welfare  our  own." 

This  appeal  to  the  Cayugas  and  Onondagas  was  in  vain, 
for  while  they  professed  to  remain  neutral,  yet  in  several 
instances  they  proved  themselves  treacherous.  The 
Oneidas,  by  precept  and  example,  endeavored  to  keep 
themselves  under  restraint,  and  upon  one  occasion  inter- 
ceded on  behalf  of  a  clan  of  the  Cayugas  living  near  them. 
They  besought  Gen.  Stanwix  not  to  destroy  the  fields  of 
those  friendly  Cayugas,  who,  if  deprived  of  their  corn, 
would  fall  upon  them  for  support.  And  they  already  had 
a  heavy  burden,  they  said,  upon  their  hands  in  the  persons 
of  the  then  destitute  Onondagas. 

General  Sullivan  immediately  sent  a  speech  in  reply 
commending  the  Oneidas  for  their  fidelity  to  the  United 
States,  but  expressed  his  surprise  at  their  interposing  a 
word  on  behalf  of  any  portion  of  the  Cayugas,  whose 
course  had  been  marked  not  only  by  duplicity,  but  by 
positive  hostility.  He  therefore  distinctly  informed  the 
Oneidas  that  the  Cayugas  should  be  chastised,  as  they 
were  later.  Some  of  the  clans  of  the  Onondagas  were 
acting  in  a  similar,  treacherous  manner,  but  on  being  in- 
terceded for  it  proved  equally  in  vain.  It  was  considered 
that  they  merited  the  displeasure  of  Congress  and  the 
American  Colonies  through  their  treachery. 

While  really  at  heart  favoring  the  Crown  they  clung  to 
their  homes,  pleasantly  situated  in  the  central  part  of  the 
State  of  New  York,  where  to  them  had  been  committed 


THE    ON  BID  AS    PROVE    FAITHFUL,      in 

the  Council-fire  from  time  immemorial.  And  surely  could 
either  one  of  the  Nations  have  had  greater  cause  for  cir- 
cumspection? Though  vanquished  then,  through  not 
being  "all  of  one  mind,"  some  of  the  Onondagas  held  to 
their  possessions;  but  not  to  their  treaty.  Under  these 
circumstances  an  expedition  was  sent  against  them  under 
Col.  Van  Schaick  from  Fort  Schuyler,  when  they  were 
taken  by  surprise.  A  chain  of  their  villages  extending 
through  the  valley  of  the  Onondaga  Creek  for  the  dis- 
tance of  three  miles  was  surrounded.  Their  villages,  con- 
sisting of  fifty  houses,  was  burnt  to  the  ground  and  a 
large  quantity  of  provisions  destroyed;  also  nearly  a 
hundred  muskets,  several  rifles,  together  with  a  consider- 
able quantity  of  ammunition,  was  carried  off  as  booty, 
left,  it  is  said,  by  the  Onondagas  in  their  hasty  flight  to 
the  woods. 

"At  this  distance  of  time"  says  one  of  our  writers,  "this 
expedition  against  the  Onondagas  appears  like  a  harsh  if 
not  unnecessary  measure.  But  notwithstanding  the  pro- 
fessions of  this  Nation,  those  in  charge  of  public  affairs, 
at  that  eventful  period  unquestionably  felt  its  chastise- 
ment to  be  the  work  of  stern  necessity.  General  Schuyler 
had  written  that  unless  some  exemplary  blow  should  be 
inflicted  upon  the  hostiles  of  the  Six  Nations,  Schenectady 
would  shortly  become  the  boundary  line  of  the  American 
settlement  in  that  direction.  The  enterprise  against  the 
Onondagas  moreover  had  the  sanction  of  General  Wash- 
ington, Commander  in  Chief,  while  nothing  could  be  more 
humane  in  regard  to  a  warlike  expedition  than  the  in- 
structions of  General  Clinton  to  spare  the  women,  children 
and  old  men." 

But  no  small  degree  of  uneasiness  was  being  felt  by 
the  Oneidas  at  the  swift  destruction  which  had  thus  over- 


ii2  THE    ON  BID  AS. 

taken  the  principal  town  of  their  next  door  neighbors. 
"And  it  was  not  long,"  says  Col.  Stone,  "after  the  return 
of  Col.  Van  Schaick  to  Fort  Schuyler  before  he  was  vis- 
ited by  a  formal  delegation  from  some  of  the  Sachems 
of  the  Oneidas.  At  the  head  of  the  embassy  was  Sken- 
andoah,  an  important  Sachem  of  the  tribe,  accompanied  by 
Good  Peter,  the  Orator,  and  Mr.  Deane,  the  interpreter. 
The  object  of  this  mission  was  an  inquiry  into  the  cause 
of  the  movement  against  the  Onondagas,  with  whom,  as 
previously  has  been  remarked,  the  Oneidas  were  closely 
connected  by  intermarriage.  Having  been  introduced 
Good  Peter  spoke  as  follows : 

"Brothers, — You  see  before  you  some  of  your  friends — 
the  Oneidas  and  Tuscaroras ;  they  come  to  see  you.  The 
engagement  that  has  been  entered  into  between  us  and  my 
brothers  of  America  is  well  known  to  you.  We  were 
therefore  much  surprised  a  few  days  ago  by  the  news 
which  a  warrior  brought  to  our  Castle,  with  a  war  shout, 
informing  us  that  our  friends  the  Onondagas  were 
destroyed.  We  were  desirous  to  see  you  on  this  occa- 
sion, as  they  think  you  have  been  mistaken  in  destroying 
that  part  of  the  tribe."  Good  Peter  then  pleads  with  elo- 
quence, and  at  length  on  behalf  of  the  Onondagas.  His 
address  is  said  to  have  been  that  of  a  diplomatist,  and  it 
is  supposed  probable  that  the  Onondagas  were  themselves 
at  the  bottom  of  the  embassy  with  a  view  of  obtaining  in- 
formation by  which  to  regulate  their  future  conduct. 
Equally  adroit  was  the  reply  of  Colonel  Van  Schaick : 

"Brothers, — I  am  glad  to  see  you,  the  Oneidas  and 
Tuscaroras,  as  friends.  I  perfectly  remember  the  en- 
gagement of  the  Six  Nations  entered  into  four  years  ago 
at  Albany,  and  they  promised  to  preserve  a  strict  and  hon- 
orable neutrality  during  the  present  war,  which  was  all 


THE    ON  BID  AS    PROVE    FAITHFUL.      113 

we  asked  them  to  do  for  us.  But  I  likewise  knew  that 
all  of  them,  except  our  brothers,  the  Oneidas  and  Tusca- 
roras,  broke  this  engagement  and  flung  away  the  chain  of 
friendship.  But  the  Onondagas  have  been  great  mur- 
derers ;  we  have  found  the  scalps  of  our  brothers  at  their 
Castle.  They  were  cut  off  not  by  mistake  but  by  design. 
I  was  ordered  to  do  it  and  it  was  done.  As  for  the  other 
matters  which  you  speak,  I  recommend  a  deputation  to  the 
Commissioner  at  Albany.  I  am  not  appointed  to  treat 
with  you  on  those  subjects.  I  am  a  warrior.  My  duty 
is  to  obey  the  orders  which  they  sent  me." 

No  further  explanation,  it  is  said,  appears  to  have 
been  interchanged,  and  the  Oneidas  were  perhaps  the 
more  readily  pacified  inasmuch  as  they  were  really 
friendly  to  the  Americans,  while  at  the  same  time  they 
must  have  been  acquainted  with  the  conduct  of  the  Onon- 
dagas, which  had  justly  incurred  the  chastisement  they 
received.  Scalping  parties  were  constantly  hovering 
about  the  unprotected  borders,  especially  in  the  neighbor- 
hood  of  Fort  Schuyler.  And  the  Indians  of  none  of  the 
tribes  were  more  frequently  discovered  belonging  to  these 
parties  than  those  of  the  Onondagas.  Since  the  Oneidas 
and  Tuscaroras,  equally  with  others  of  the  League,  were 
urged  to  take  up  the  hatchet  for  the  English,  they  deserve 
much  credit  for  the  right  principles  they  showed  through 
their  addresses  and  conduct  at  this  trying  time. 


ii4  THE    ON  BID  AS. 


Chapter   X. 
Stirring  Events. 

War  between  England  and  America  was  now  in  full 
force.  The  Colonists  had  much  to  contend  against,  but 
they  felt  their  cause  was  a  just  one,  and  after  entering 
upon  it  from  a  stern  sense  of  duty  to  themselves,  were 
ready  to  make  any  sacrifice,  endure  any  hardship  nec- 
essary. History  gives  us  full  accounts  of  these  eventful 
days.  It  is  not  of  them  we  would  now  write,  or  rather 
we  must  confine  ourselves  more  especially  to  the  Indians, 
who  at  this  time  were  causing  added  anxiety.  War  at  all 
times  is  exceedingly  sad,  but  when  entered  into  by  In- 
dians, and  with  all  their  native  savagery  roused,  it  is  ter- 
rible. And  thus  it  proved  during  some  of  the  border 
warfares  in  which  so  large  a  portion  of  the  Confederates 
took  part. 

Says  Halsey  in  his  "Old  New  York  Frontier,"  in  allu- 
sion  to  the  approaching  war :  "At  Oswego  had  gathered  a 
few  hundred  Seneca  Indians  who  were  told  by  the  Tories 
that  the  King  of  England  was  a  man  of  great  power  and 
that  they  should  never  want  for  food  and  clothing  if  they 
adhered  to  him.  And  that  rum  should  be  plentiful  as 
water  in  Lake  Ontario.  To  each  warrior  was  given  a 
suit  of  clothes,  a  brass  kettle  and  rifle,  a  tomahawk,  pow- 
der and  money.  And  a  bounty  was  offered  on  every 
white  man's  scalp  they  might  take."  Could  there  be  a 
more  atrocious  compact  formed?     And  to  think  it  was 


STIRRING    EVENTS.  115 

made  by  English  officers  and  white  men  with  warlike, 
savage  Indians ! 

Mary  Jameson,  though  the  wife  of  a  Seneca  Chief,  in 
one  of  her  writings,  deprecated  many  of  their  doings 
about  this  time,  and  of  this  event  says :  "Thus  richly  clad 
and  equipped  they  became  full  of  the  fire  of  war,  and 
fiery  spirits,  and  anxious  for  battle." 

"Oswego  was  already  an  important  and  ancient  ren- 
dezvous," continues  Halsey.  "Here  Frontenac  had 
landed  in  1702  when  he  spread  destruction  among  the 
Oneidas  and  Onondagas  and  first  extinguished  their 
Council-fire.  From  a  time  still  earlier,  or  in  161 6,  Cham- 
plain  had  disembarked  to  make  his  campaign  against  the 
Indians  in  Central  New  York,  and  here,  in  the  seven- 
teenth century,  the  French  priests  had  arrived  from  Can- 
ada to  begin  their  work  of  teaching  Christianity  to  the  In- 
dians. And  it  is  believed  that  here  a  large  number  of  the 
Iroquois  themselves  first  settled  when  they  came  to  New 
York." 

The  French,  under  Frontenac  and  Montcalm,  had  estab- 
lished trading  posts  and  fortifications  at  Niagara,  the 
mouth  of  the  St.  Lawrence  and  at  Oswego.  Encroach- 
ments the  Indians  had  felt  upon  their  grounds.  Later  the 
fort  at  Oswego  was  captured  and  garrisoned  by  the 
English.  The  French  were  unable,  or  not  finding  it  to 
their  advantage  to  hold  Fort  Ontario  left  it,  it  is  said,  to 
the  English,  who  immediately  set  about  rebuilding  it. 
Thus,  in  1757,  this  fort,  near  the  mouth  of  the  Oswego 
River,  was  reconstructed  in  such  a  manner  as  to  defy 
the  heaviest  artillery.  In  the  summer  of  1758,  Colonel 
Bradstreet,  with  an  army  of  3,340  men,  left  Oswego  to 
storm  Fort  Frontenac,  which  was  effected  with  but  little 
loss  or  trouble  on  the  part  of  the  English.     After  their 


n6  THE    ON  BID  AS. 

military  stores,  shipping,  etc.,  were  removed  and  the  fort 
entirely  destroyed  they  returned  to  Oswego  with  much 
eclat.  From  this  time  Oswego  was  looked  upon  as  the 
most  important  military  post  in  Northern  British  America. 

At  the  breaking  out  of  the  American  War  Fort  Ontario 
was  regarrisoned  by  a  strong  British  force  and  became 
a  place  of  general  rendezvous  for  the  enemies  of  free- 
dom and  their  allies  from  the  Six  Nations.  "Here,"  says 
Clarke,  "were  concocted  many  schemes  of  conquest  and 
slaughter  which  desolated  the  settlements  on  the  Mo- 
hawk at  Schoharie  and  Cherry  Valley.  Here  St.  Leger 
concentrated  his  forces  preparatory  to  his  contemplated 
union  with  General  Burgoyne.  Hither  he  receded  after 
a  disastrous  siege  at  Fort  Schuyler.  Here,  too,  at 
Oswego,  were  the  headquarters  of  the  Butlers, 
Johnsons  and  Brant,  who,  with  other  warriors,  sallied 
forth,  scattering  death  and  desolation  wherever  their  in- 
clination led." 

Great  devastation  was  now  being  committed  in  the  val- 
ley of  the  Mohawk,  Susquehanna  and  their  tributaries. 
The  irruptions  into  the  border  settlements  of  the  whites 
were  so  frequent  and  the  tracks  of  the  Indians  marked 
with  such  destruction  that  the  American  Congress  was 
obliged  to  send  against  them  a  powerful  detachment  to 
lay  waste  their  villages  and  to  over-awe  them  with  the 
fear  of  final  extirpation.  General  Sullivan  in  1779  is  said 
to  have  led  an  army  of  four  thousand  men  into  the  Seneca 
territory,  which  he  penetrated  as  far  as  the  Genesee,  at 
that  time  the  center  of  their  population.  After  destroying 
their  principal  towns,  their  fruit  orchard  and  stores  of 
grain,  he  returned  to  Pennsylvania,  having  first  sent  a  de- 
tachment into  the  Cayuga  territory  to  ravage  their  settle- 
ment. 


STIRRING    EVENTS.  117 

Surrounded  as  they  were  by  frequent  battles  the 
Oneidas  were  obliged  to  take  up  arms  for  their  own  de- 
fense as  well  as  for  the  colonies.  Their  warfare,  how- 
ever, says  Col.  Stone,  "was  far  less  cruel  and  barbarous 
than  that  of  the  Mohawks,  Senecas  and  Onondagas  who 
served  the  English.  The  Oneidas,  it  is  known,  neither 
hurt  the  women,  children  or  old  men,  or  took  the  scalps 
of  those  whom  they  killed."  "We  do  not  take  scalps," 
said  one  of  their  warriors,  "and  we  hope  you  are  now 
convinced  of  our  friendship  to  you  in  your  great  cause." 
The  Oneidas  are  said  to  have  fought  with  great  bravery, 
and  the  Oriskany  clan,  under  Chief  Cornelius  and  Chief 
Honyerry,  joined  General  Herkimer  on  the  morning  of  his 
disastrous  battle  and  sustained  themselves  valiantly  in  that 
murderous  conflict.  The  Oneida  Chief,  Honyerry,  or 
Hensjuree — Towahonyahkon — as  his  Indian  name  in  full 
now  stands  in  the  Archives  of  the  War  Department  of 
Washington,  was  commissioned  a  Captain  by  the  Board 
of  War  in  1779. 

Previous  to  their  yielding  to  the  force  of  circumstances, 
both  the  Oneidas  and  Tuscaroras  held  a  trying  position  in 
remaining  neutral,  for  among  the  Tories  and  fighting  all 
about  them  were  many  of  their  own  brethren  of  the  Six 
Nations.  In  1779  or  1780,  an  unusually  cold  winter, 
did  not  prevent  the  hostile  Indians  of  Niagara,  aided  by  a 
detachment  of  British  troops,  and  it  is  thought  a  corps 
of  Butler's  rangers,  from  carrying  out  the  threat  of  Sir 
Frederick  Haldimand  against  the  Oneidas.  Their  vil- 
lages and  Castle  were  invaded  and  entirely  destroyed. 
Their  Church  and  their  dwellings  were  laid  in  ashes,  while 
the  Oneidas  themselves  were  driven  down  upon  the  white 
settlements  for  protection. 

They    subsequently    settled    in    the    neighborhood    of 


n8  THE    ON  BID  AS. 

Schenectady,  where  they  were  assisted  by  the  Government 
of  the  United  States  until  the  close  of  the  war.  Says 
Clarke:  "Though  an  important  event  and  known  fact  in 
the  border  wars,  there  is  difficulty  in  ascertaining  the 
exact  time  of  this  invasion  of  the  Oneida  village."  Prof. 
Kirkland,  son  of  their  former  Missionary  and  President  of 
one  of  the  colleges  East,  several  times  mentions  this  inci- 
dent, and  what  the  Oneidas  had  had  to  endure,  in  his 
"Communications  to  the  Massachusetts  Historical  So- 
ciety," and  now  found  published  in  their  valuable  collec- 
tion. To  be  impartial  and  truthful  in  this  record  of  the 
Oneidas  we  must  add,  yet  with  regret,  that  Dr.  Kirkland, 
who  knew  them  well,  says  in  one  of  these  communica- 
tions: "The  dispersion  of  the  Oneidas  and  the  devas- 
tation of  their  country  was  greatly  detrimental  to  them. 
When  the  war  came  on  they  had  attained  to  some  degree 
of  civilization,  industry  and  prosperity.  But  driven  from 
their  homes,  reduced  to  poverty,  want  and  dependence, 
the  habits  of  many  of  them  became  intemperate  and  idle 
and  they  were  long  in  recovering  from  their  depression." 
But  this  effect  was  doubtless  gradual  and  happily  not 
to  be  said  of  them  all.  And  certainly  during  the  trying 
time  of  war  they  received  constant  praise  from  Congress 
as  to  having  conducted  themselves  with  principle  and 
bravery.  In  one  of  the  latest  addresses  from  Congress 
Morgan  tells  us:  "While  condemning  others  of  the  Six 
Nations  and  charging  them  distinctly  with  ingratitude, 
cruelty  and  treachery  with  which  the  pacific  advances  of 
the  Colonies  had  been  requited  and  for  which  reparation 
would  be  demanded,  the  Oneidas  and  Tuscaroras  re- 
ceived praise.  They  were  not  only  honorably  exempted 
from  the  charges  of  treachery,  but  were  also  applauded 


STIRRING    EVENTS.  119 

for  their  firmness  and  integrity  and  assured  of  friend- 
ship and  protection." 

In  reply  to  this  an  Oneida  Chief  answered  for  his  own 
Nation  and  the  Tuscaroras  with  a  spirit  and  dignity,  it 
is  said,  that  would  not  have  disgraced  a  Roman  Sena- 
tor. He  pathetically  lamented  the  degeneracy  of  the  un- 
friendly tribes  and  predicted  their  final  destruction.  He 
then  again  declared  the  fixed  and  unalterable  resolution 
of  the  Oneidas  at  every  hazard,  to  hold  fast  the  cove- 
nant chain  with  the  United  States  and  be  buried  with 
them  in  the  same  grave,  or  with  them  enjoy  the  fruits 
of  victory  and  peace." 

The  Onondagas,  with  various  excuses,  throwing  much 
blame  upon  the  influences  of  Butler  and  others  in  the 
service  of  the  Crown,  tried  to  exculpate  themselves. 
But  at  heart  they  were  from  the  first  more  or  less  treach- 
erous, and  the  Commissioners  were  warned  against 
them.  It  was  declared  that  there  was  not  the  least 
doubt  the  Onondagas,  Cayugas  and  Senecas  would  re- 
new their  hostilities  early  in  the  spring;  and  that  Col. 
Butler  would  again  be  in  possession  of  Oswego,  which  he 
would  more  strongly  fortify,  reinforced  by  some  of  the 
Indians  of  the  Six  Nations.  The  Stockbridge  Indians 
had  already  ranged  themselves  on  the  same  side  with  the 
Oneidas  for  the  Colonies.  White  Eagle,  a  Chief  of  the 
Delawares,  who  had  decided  upon  neutrality,  as  well  as 
some  of  the  Tuscaroras  and  the  Caughnawagas  with 
their  leading  Chiefs  were  already  in  camp  with  General 
Washington. 

The  Mohawks,  as  we  know,  had  openly  espoused  the 
cause  of  the  Crown.  Joseph  Brant,  their  greatest  Chief, 
had  entered  into  a  compact  with  Sir  Guy  Carleton  and  so 
induced  by  him  and  Col.  Guy  Johnson,  the  Indians  from 


120  THE    ONBIDAS. 

the  Mohawk  Valley  were  led  across  to  Montreal.  There 
Thayendanegea's  services  and  those  of  his  warriors  were 
made  much  of  by  Gen.  Carleton  and  Haldimand,  and  an 
agreement  speedily  made  that  they  were  to  take  up  the 
hatchet  for  the  cause  of  the  King.  These  predilections 
of  Brant,  it  is  thought,  were  from  principle.  He  had 
been  entertained  abroad,  received  at  Court  and  had 
many  favors  shown  him,  and  through  life  he  maintained 
that  the  ancient  covenant  of  his  people  rendered  it 
obligatory  for  him  to  do  so. 

General  Porter,  through  a  letter,  said :  "For  the  prose- 
cution of  border  warfare  the  Officers  of  the  Crown  could 
scarcely  have  engaged  a  more  valuable  auxiliary.  He 
was  distinguished  alike  for  his  address,  his  activity  and 
his  courage.  He  possessed  in  point  of  stature  and  sym- 
metry of  person  the  advantage  of  most  men  even  among 
his  own  well  formed  race,  tall,  erect  and  majestic,  with 
an  air  and  mien  of  one  born  to  command." 

All  our  earliest  impressions  of  Joseph  Brant  de- 
rived possibly  from  the  histories  of  those  days,  were  that 
he  was  one  of  the  most  cruel  and  savage  of  Indians.  Yet, 
even  in  the  terrible  battles  of  Wyoming  and  Cherry  Val- 
ley it  is  now  known  that  in  one  or  two  instances,  when 
accused  of  sharing  in  the  horrible  massacre,  Brant  was 
not  present  at  that  time  and  that  to  the  Butlers  and 
others  must  be  attributed  the  largest  share  of  downright 
barbarous  warfare.  Brant  himself  includes  Walter  But- 
ler among  those  whites,  "who  was  more  savage  than  the 
savage  themselves."  And  after  those  fearful  massacres 
he  is  known  to  have  lamented  the  entire  destruction  of 
whole  families  of  those  in  the  valley  who  had  previously 
been  friendly  to  him,  and  asserted  that  it  would  not 
have  happened  had  he  been  there.     And  in  several  in- 


STIRRING    BVBNTS.  121 

stances  he  tried  to  make  restitution,  or  give  help  in  some 
way.  And  this  does  not  seem  improbable,  for  gratitude 
is  known  to  be  one  of  the  strong  traits  in  the  Indian 
character. 

Says  Halsey :  "The  literature  of  the  Border  Wars  will 
be  searched  in  vain  for  a  defense  of  Walter  Butler  or  his 
father  at  Cherry  Valley  or  Wyoming.  He  was  in  sev- 
eral instances  execrated  even  by  those  who  served  under 
him."  His  last  hour  and  just  punishment  are  thus  given 
us  by  Halsey:  "Major  Ross,  a  Tory,  with  450  men  on 
their  way  to  Johnstown,  were  pursued  by  Col.  Willett 
and  were  forced  to  retreat.  On  their  way,  twelve 
miles  up  the  stream,  at  a  difficult  fording  place, 
were  some  of  the  enemy.  Col.  Willett  attacked 
them  vigorously,  killing  several.  Among  them  was 
the  notorious  Captain  Butler."  He  then  gives  some 
account  of  his  death.  The  circumstances  of  Butler's 
death  have  been  variously  related  and  perhaps  most  cor- 
rectly by  Campbell.  He  says:  "When  we  arrived  at 
West  Canada  Creek  Butler  swam  his  horse  across  the 
stream,  then  turned  round  and  defied  his  pursuers,  who 
were  on  the  opposite  side.  An  Oneida  with  Col.  Wil- 
lett's  company  immediately  discharged  a  rifle  and 
wounded  him  so  he  fell.  Throwing  down  his  rifle  and 
his  blanket  the  Indian  plunged  into  the  creek  and  swam 
across.  As  soon  as  he  had  gained  the  opposite  bank  he 
raised  his  tomahawk,  and,  with  a  yell,  sprang  like  a  tiger 
upon  his  fallen  foe.  Butler  supplicated,  though  in  vain, 
for  mercy.  The  Oneida  with  uplifted  hatchet  shouted  in 
his  broken  English,  "Sherry  Valley!  remember  Sherry 
Valley!"  Then  buried  his  hatchet  in  his  brain  and  sev- 
ered his  scalp.  Ere  the  remainder  of  the  Oneidas  had 
joined  him  the  spirit  of  Walter  Butler  had  gone  to  give 


122  THE    ONBIDAS. 

up  its  account.  The  place  where  he  crossed  is  called 
Butler's  Ford  to  this  day,  it  is  said." 

Still  another  account  says,  "Butler  was  shot  dead  at 
once,  having  no  time  to  implore  for  mercy."  But  Seeber 
Granger,  who  afterwards  lived  in  Cherry  Valley  con- 
firmed Campbell's  report.  He  had  been  present  at  But- 
ler's death,  and  told  Levi  Beardsley  that  Butler  was  first 
shot  in  the  back  by  an  Oneida  Indian  from  across  the 
creek  and  tomahawked  afterwards.  Rev.  Mr.  Merrill, 
in  his  "People  of  the  Stone,"  speaks  of  their  Chief  Sken- 
andoah  as  having  done  the  deed.  "Whatever  the  de- 
tails" adds  Halsey :  "it  was  meant  that  Butler  should  per- 
ish in  the  same  way  he  had  caused  so  many  others  to  pass 
away." 

Although,  as  we  have  seen,  Oswego  was  a  place  of 
rendezvous  for  the  English  and  their  allies,  yet  most 
singularly  it  was  not  considered  a  port  of  danger  by  the 
Americans  during  their  struggles  for  freedom.  General 
Washington  is  said  to  have  even  opposed  every  propo- 
sition for  a  campaign  on  the  lakes  until  the  close  of  the 
war.  Then  the  capture  of  Cornwallis,  in  a  measure, 
decided  the  success  of  the  colonies,  and  a  disposition  for 
peace  was  manifested  in  every  quarter  but  at  Oswego. 
General  Washington  then  conceived  the  idea  of  taking 
Oswego  by  surprise.  The  execution  of  his  design  was 
confided  to  two  American  officers  and  the  utmost  secrecy 
enjoined.  With  a  force  of  470  men  they  left  Fort 
Herkimer  on  the  8th  of  February,  1783. 

They  proceeded  as  far  as  Fort  Brewerton;  from  that 
place  they  continued  on  foot.  When  they  were  within  a 
few  miles  of  Oswego  they  halted  and  constructed  seven- 
teen scaling  ladders.  They  then  left  the  river  and  struck 
into  the  woods  in  order  to  avoid  discovery.     They  had 


^> 


:b-Y 


STIRRING    EVENTS.  123 

expected  to  reach  the  Fort  that  night  under  darkness, 
but  their  guide,  a  young  Oneida  Indian,  missed  his  way 
'mid  the  darkness,  and  about  midnight  they  found  them- 
selves entangled  in  an  impenetrable  forest.  The  under- 
brush being  filled  with  snow  rendered  their  procedure 
almost  impossible.  Here  they  passed  the  night  without 
fire  and  their  sufferings  were  almost  indescribable.  In 
the  morning  they  found  themselves  within  three-quarters 
of  a  mile  from  Fort  Ontario.  They  were  also  discovered 
and  reported  at  the  Fort.  And  so  ended  in  failure  their 
expedition.* 

This  is  believed  to  have  been  the  last  defensive  expe- 
dition undertaken  on  the  frontier,  if  not  in  the  war  itself. 
British  troops  and  Tories  alone  remained,  after  peace  had 
been  declared  in  1783,  in  possession  at  Oswego,  though 
not  long  after  they  were  obliged  to  vacate  that  strong- 
hold. Previously  their  Indian  allies  had  been  sent  off. 
The  British  had  informed  them  that  their  services  were 
no  longer  needed,  and  their  supplies  of  provisions  were 
stopped.  After  expressing  great  displeasure  at  this 
treatment  they  departed  with  sullen  faces  into  the  wil- 
derness. 

"It  was  base  ingratitude,"  says  Halsey,  "that  the  Eng- 
lish, in  this  last  scene  at  Oswego,  showed  towards  their 
faithful  allies.,,  In  this  war  the  Indians  had  nothing  to 
gain  and  much  to  lose.  And  the  English  Government 
exhibited  the  same  action  of  ingratitude  shown  at  Os- 
wego, when  the  treaty  of  peace  with  the  Colonies  was 


♦Fort  Ontario  is  now,  1905-06,  being  reconstructed  at  a  cost  of 
over  $800,000,  appropriated  by  the  Government.  Modern  bar- 
racks, handsome  officers'  quarters,  a  fine  hospital,  club-room, 
gymnasium,  etc.,  are  being  constructed,  and  the  ground  most 
beautifully  laid  out  for  military  use. 


124  THE    ON  BID  AS. 

drawn  up  and  signed.  They  made  no  provision,  or 
asked  any  for  the  Indians  who  had  served  them  so  faith- 
fully and  had  been  promised  them.  Although  their  coun- 
try might  well  have  been  forfeited  by  the  events  of  the 
Revolution  yet  the  American  Government  never  enforced 
the  rights  of  conquest,  but  through  the  kind  suggestions 
and  humane  treatment  of  Washington,  instead  of  con- 
fiscating their  lands,  they  were  all  treated  alike  and  their 
territories  secured  to  the  State  through  purchase  and 
treaty. 

In  marked  contrast  to  this  was  the  treatment  by  the 
English.  Morgan,  in  referring  to  it,  says :  "The  Treaty 
of  peace  between  Great  Britain  and  the  United  States  in 
1783  made  no  provision  whatever  for  the  Iroquois,  who 
were  abandoned  in  adversity  by  their  English  allies  and 
left  to  make  such  terms  as  they  could  with  the  successful 
Republic." 

Later  a  general  peace  and  treaty  was  established  with 
the  Northwestern  Indian  Nations,  including  the  Iroquois, 
all  of  whom  had  more  or  less  become  involved  in  the 
general  controversy.  With  the  restoration  of  peace  the 
political  transactions  among  the  League  were  substan- 
tially closed.  This  in  effect  was  the  termination  of  their 
political  existence.  The  jurisdiction  of  the  United  States 
was  extended  over  their  ancient  territories,  and  from 
that  time  forth  they  became  dependent  nations. 

The  Confederates  must  long  have  felt  these  changes. 
Some  years  later  Peter  Wilson,  Ha-a-wa-no-onk,  a 
Cayuga  Chief,  pathetically  said  before  a  Historical  So- 
ciety, "The  Empire  State,"  as  you  love  to  call  it,  was  once 
laced  by  our  trails  from  Albany  to  Buffalo.  Trails  that 
we  had  trod  for  centuries,  trails  worn  so  deep  by  the  feet 
of  the  League  that  they  became  your  roads  of  travel  as 


STIRRING    EVENTS.  125 

your  possessions  gradually  cut  into  those  of  my  people. 
Your  roads  still  traverse  these  same  lines  of  communica- 
tion which  bound  one  part  of  the  Long  House  to  the 
other.  Have  we,  the  first  holders  of  this  prosperous  re- 
gion, no  longer  a  share  in  your  history?  Glad  were 
your  fathers  to  sit  down  upon  the  threshold  of  the  Long 
House.  Had  our  forefathers  spurned  you  from  it  when 
the  French  were  thundering  at  the  opposite  door  to  get  a 
passage  through  and  drive  you  into  the  sea,  whatever 
had  been  the  fate  of  other  Indians,  the  Iroquois  might 
still  have  been  a  Nation  and  I,  instead  of  pleading  here 
for  the  privilege  of  living  within  your  borders,  might 
have  had  a  country  of  my  own." 

De  Witt  Clinton,  Governor  of  New  York  and  even 
after  all  the  sanguinary  events  of  war,  pays  this  tribute 
to  the  Confederates:  "The  Six  Nations  were  a  peculiar 
people  distinguished  from  the  most  of  Indian  Nations 
by  great  attainments  in  polity,  in  negotiations,  in  elo- 
quence and  in  war."  Others  at  that  time  had  as  high 
words  in  their  praise,  and  especially  so  of  the  kindness  of 
the  friendly  Oneidas. 


126  THE    ONBIDAS. 


Chapter  XL 
After  the  War. 

Great  changes  had  been  taking  place  among  the  In- 
dians of  the  Six  Nations  even  before  the  Revolutionary- 
War,  and  at  its  close  they  found  they  could  no  longer 
possess  their  lands  as  of  old,  or  be  a  "United  People." 
Their  Council-fires  had  for  some  time  been  extinguished, 
their  Confederacy  abandoned.  The  once  powerful  League 
with  its  remarkable  self-government  no  longer,  in  fact, 
existed  as  it  had  done  for  centuries  throughout  the  cen- 
tral part  of  the  State  of  New  York.  Civilization  had  not 
only  made  more  rapid  encroachments  upon  their  pos- 
sessions, but  they  had  now  become  a  scattered  Nation 
yet  still  retaining  the  bond  of  brotherhood. 

The  Mohawks,  as  we  already  know,  had  upon  the  first 
rumors  of  war  sided  with  the  Crown.  But  before  leav- 
ing their  native  valley  in  1776  they  were  assured  by  the 
English  through  Sir  John  Johnson  and  others  that  when 
the  war  was  ended  their  condition  would  be  made  as  good 
as  before.  And  this  pledge  had  been  renewed  in  1779. 
'"Yet,"  says  Halsey,  "it  was  only  through  the  most  per- 
sistent exertions  of  Joseph  Brant  that  the  Mohawks 
finally  secured  fulfillment  of  the  pledge.  Of  their  set- 
tlement in  Canada  we  have  already  given  some  account. 
And  it  is  well  known  that  whatever  prosperity  the  Mo- 
hawks attained  to  in  their  new  country  was  due  to  the 
influence  of  their  Chief,  Thayendanegea,  with  the  English 
both  in  this  country  and  abroad." 


Thayendanegea— Joseph   Brant 


■*& 


cm*** 


AFTER    THE    WAR.  127 

"When  quite  a  young  man,"  says  Clarke,  "Brant  per- 
ceived the  importance  of  education  and  religion  as 
auxiliaries  in  carrying  forward  the  moral  and  social 
improvement  of  his  Nation.  He  preferred  the  Episcopal 
form  of  service  and  assisted  in  the  translation  of  the 
Prayer  Book  and  parts  of  the  Scriptures.  Even  after  the 
war  Brant  returned  with  pleasure  to  superintending  the 
printing  of  the  Gospel  of  St.  Mark,  and  assisting  on  other 
religious  works  in  London.  And  one  of  his  first  stipula- 
tions with  the  English  Commander  of  the  Canadian 
forces,  on  acquisition  of  their  new  territory,  was  for  the 
building  of  a  Church,  a  school-house  and  a  flour  mill. 
And  no  sooner  had  the  war  been  brought  to  a  close  than 
his  religious  principles  were  again  in  action  and  his 
thoughts  and  exertions  once  more  directed  to  the  means 
of  imparting  to  his  people  a  knowledge  of  their  relation 
to  God  and  the  good  to  them  through  following  His  laws 
and  precepts." 

Joseph  Brant  was  a  Mohawk  of  pure  blood,  his  father 
was  a  Chief  of  the  Onondaga  Nation  of  the  Wolf  clan, 
while  his  mother  was  a  Mohawk  of  some  distinction. 
They  had  three  sons  of  whom  Joseph  was  the  youngest. 
He  was  born  on  the  banks  of  the  Ohio  in  1742,  whither 
his  family  had  gone  on  a  hunting  expedition.  His  father 
is  supposed  to  have  died  in  that  country,  for  later  his 
mother  returned  with  two  of  her  children,  Mollie  and 
Joseph.  She  remarried,  and  we  hear  little  further  of  her. 
Her  son  was  then  known  as  "  Brant's  Joseph,  or  Joseph 
Brant."  His  sister  Mollie,  and  under  peculiar  circum- 
stances, struck  the  fancy  of  Sir  William  Johnson,  who 
took  her,  Indian  fashion,  to  live  with  him  as  his  wife. 
She  is  said  to  have  been  bright,  very  fine-looking  and 
presided  in   Sir  William's  handsome  house  with  some 


128  THE    ONBIDAS. 

character  and  dignity  and  was  treated  with  respect  by  his 
many  guests.*  He  early  took  an  interest  in  Mollie's 
young  brother  Joseph.  We  hear  of  him,  as  a  mere  lad 
with  Sir  William  in  the  army  under  the  great  Chief,  King 
Hendrick. 

It  was  at  the  battle  of  Lake  George  against  the  French 
in  1775,  where  for  the  first  time  Thayendanegea  heard 
firearms  and  confesses  to  have  been  frightened  on  hear- 
ing them  and  at  their  speedy  result.  His  name  signifies 
"a  bundle  of  sticks" ;  in  other  words  strength.  Sir  Wil- 
liam is  known  to  have  sent  him  early  to  school  under 
Dr.  Wheelock  of  Lebanon,  Connecticut,  and  after  he 
was  well  educated  for  those  days  employed  him  as  secre- 
tary and  as  agent  in  public  affairs.  He  was  also  em- 
ployed as  Missionary  interpreter  from  1762  to  1765.  And 
Brant  exerted  himself  even  at  that  time  for  the  religious 
instruction  of  his  tribe. 

Benson  Lossing,  Stone,  Reid  and  other  writers  say: 
"Many  tales  were  told  during  the  Revolutionary  War  of 
Brant's  savage  cruelty,  and  he  has  been  spoken  of  as  a 
monster.  But  in  almost  every  instance  of  the  horrible, 
bloodthirsty  Indian  atrocity  the  red  men  were  accom- 
panied by  armed  Tories,  while  Brant  was  known  to  make 
every  effort  to  restrain  their  savage  instincts. 

"From  early  boyhood  he  was  the  companion  of  the 
whites  and  in  his  early  manhood  was  an  assistant  of  Sir 
William  Johnson.     By  birth  he  was  a  savage,  but  by 

♦History  compels  us  to  add  that  although  Mollie  Brant,  the 
left-handed  spouse  of  Sir  William  Johnson,  presided  with  dignity 
in  his  mansion  and  at  his  table,  and  treated  the  Tories  with  much 
respect,  she  was  at  heart  a  Mohawk  of  the  Mohawks.  After  Sir 
William's  death  she  is  known  to  have  shown  more  vindictiveness 
toward  the  Colonists  than  even  her  brother,  Capt.  Joseph  Brant, 
and  used  every  opportunity  to  spur  her  people  against  them, 
even  to  deeds  of  treachery. 


AFTER    THE    WAR.  129 

education  he  was  a  white  man.  It  is  hard  to  believe  that 
a  man  who  had  been  cared  for  by  Sir  William  as  though 
he  had  been  his  own  son,  and  who  had  learned  from  him 
the  virtues  of  generosity  and  conciliation,  a  man  who  had 
been  placed  in  contact  with  the  eminent  white  men  of  the 
period  in  business  matters,  one  who  was  a  friend  of 
Dominies  Stuart,  Urquhart  and  Kirkland  could  degen- 
erate into  the  savage  that  early  historians  have  pictured 
him.  One,  too,  who  had  assisted  them  in  their  transla- 
tions of  portions  of  the  Gospel  and  Prayer  Book  into  the 
Mohawk  and  exerted  himself  in  many  ways  for  the  spir- 
itual welfare  of  his  people." 

The  Scottish  poet,  Thomas  Campbell,  makes  the 
Oneida  Indian  say  in  "Gertrude  of  Wyoming"  : 

"This  is  no  time  to  fill  the  Joyous  cup, 
The  Mammoth  comes, — the  foe, — the  monster  Brant, 
With  all  his  howling,  desolating  band  .     .     . 
Scorning  to  wield  the  hatchet  for  his  bribe, 
/  'Gainst  Brant  himself,  I  went  to  battle  forth : 

Accursed  Brant!" 

"Captain  Brant  was  not  at  Wyoming  at  that  time  of 
horrible  massacre,"  say  Reid,  Stone  and  other  writers, 
"but  many  miles  distant.  And  although  Campbell  wrote 
to  Brant's  son  John  a  letter  of  apology  and  regret,  his 
poems  are  still  published  with  that  shameful  falsehood. 

"The  bribe  alluded  to  came  from  the  British  through 
Sir  John  and  Col.  Guy  Johnson  in  the  bounty  of  eight 
dollars  for  every  scalp,  and  was  an  incentive  for  the  mur- 
der of  many  helpless  men,  women  and  children  that  Brant 
was  powerless  to  prevent.  And  the  Tory  Butlers  were 
known  to  have  taken  an  even  more  atrocious  part  in  the 
massacre  of  Wyoming  and  Cherry  Valley  than  the  In- 
dians themselves. 


130  THE    ONBIDAS. 

"After  the  peace  of  1783  Col.  Brant  revisited  England, 
was  well  received  and  on  his  return  to  America,  again 
devoted  himself  to  the  social  and  religious  improvement 
of  the  Mohawks  who  were  settled  at  Grand  River,  Brant 
County,  Canada,  and  at  the  Bay  of  Quinte.  He  held  a 
Colonel's  Commission  in  the  English  army,  but  he  was 
more  generally  known  as  Captain  Brant.  He  died  at  his 
residence  at  the  head  of  Lake  Ontario,  November  24th, 
1817,  at  the  age  of  65." 

We  give  this  more  pleasing  account  of  Brant  to  try, 
with  others,  to  do  him  justice,  and  also  because  the 
Oneidas  of  the  same  dialect  have  shared  in  some  of  his 
valued  translations.  We  are  tempted  to  relate  here  an 
amusing  incident  that  shows  the  shrewdness,  sagacity 
and  humor  of  Brant.  At  all  ages,  as  we  know,  false 
prophets  have  appeared  to  delude  and  draw  after  them 
the  ignorant,  or  superstitious.  One  of  these  came  among 
the  Indians  and  wickedly  represented  herself  as  the  fore- 
runner, or  indeed  the  Saviour  as  at  His  second  coming. 
She  could  not  fail  to  attract  the  attention  of  Col.  Brant, 
while  his  celebrity  equally  attracted  hers.  Brant,  with 
an  object  in  view,  finally  sent  to  her  residence  and  re- 
quested an  interview.  After  some  delay  and  formality 
he  was  presented  to  her  and  she  addressed  to  him  a  few 
words  of  welcome.  He  replied  by  a  formal  speech  in  his 
own  language.  At  its  conclusion  she  informed  him  that 
she  did  not  understand  the  language  in  which  he  spoke. 

Brant  then  addressed  her  in  another  Indian  dialect,  to 
which  in  a  like  manner  she  objected.  Pausing  for  a  mo- 
ment, and  we  can  almost  see  his  mock  gravity,  he  com- 
menced to  speak  in  a  third  and  different  American  Indian 
language  which  she  interrupted  by  an  expression  of  dis- 
satisfaction at  his  persistence  in  speaking  to  her  in  a  Ian- 


AFTER    THE    WAR.  131 

guage  she  could  not  understand.  He  then  arose  with 
dignity  and  with  a  significant  motion  of  the  hand  and  in 
plain  English  said:  "Madam  you  are  not  the  person  you 
pretend  to  be.  Jesus  Christ  can  understand  one  lan- 
guage as  well  as  another,"  and  abruptly  took  his  leave. 

Since  Dr.  Griscome  is  said  to  have  related  this  incident 
another  author  has  attributed  it  to  Red  Jacket.  This 
Chief,  however,  was  known  to  be  a  pagan,  a  disbeliever  in 
the  Saviour.  And  as  Brant  was  the  opposite  it  is  con- 
sidered more  characteristic  of  him  than  the  Seneca  Chief. 

Not  long  after  the  war  a  majority  of  the  Senecas, 
Cayugas  and  portions  of  the  other  Nations  settled  them- 
selves in  the  northeastern  part  of  New  York,  in  Canada 
and  upon  the  Ohio  River.  They  had  disposed  of  their 
lands  in  the  Genesee  Valley  through  purchase  by  the 
Government  before  removing  elsewhere.  Though  they 
might  all  rightly  have  been  considered  to  have  forfeited 
their  lands  through  the  side  they  took  with  the  English 
and  from  the  events  of  the  war,  the  Government  was 
lenient  and  through  purchase  and  treaty  for  their  lands  in 
the  central  part  of  the  State  enabled  them  to  settle  on 
other  reservations. 

A  portion  of  the  Onondagas,  though  little  deserving- 
the  kindness  they  received  from  Congress  so  directly  after 
their  cruel  and  treacherous  warfare  against  the  Ameri- 
cans, were  permitted  to  remain  on  their  reservation  at 
Onondaga  Castle,  where  they  may  still  be  found  mostly 
devoting  themselves  to  agriculture.  Though  a  few  are 
said  to  retain  their  old  customs,  war-dances,  etc.,1  there 
has  been  for  some  time  a  faithful  missionary  of  the 
Church  in  charge  of  them  and  many  of  them  are  becom- 
ing educated  and  learning  the  white  man's  ways. 

To  the  Oneidas  and  Tuscaroras,  who  for  a  time,  as  we 


132  THE    ONEIDAS. 

know,  remained  neutral,  then,  as  it  became  necessary, 
sided  with  the  Americans  and  proved  loyal  throughout 
the  war,  a  large  grant  of  land  was  given  them  in  return 
for  their  services  in  the  central  part  of  New  York.  Some 
of  the  New  England  Indians,  the  Stockbridge  and 
Brothertowns,  were  also  settled  near  them.  The  Oneidas 
were  given,  we  find,  certain  portions  of  lands  in  central 
New  York,  including  those  bounded  by  the  Unadilla, 
Chenango  and  Susquehanna  Rivers.  The  Unadilla  River 
and  part  of  the  present  town  of  Unadilla  is  thought  to 
have  been  Oneida  territory.  For  the  Oneidas  were 
known  to  have  sold  their  land  as  far  east  as  Her- 
kimer and  Delhi. 

Evidence  which  Morgan  regards  as  correct,  begins 
the  line  of  division  at  a  point  five  miles  east  of  Utica  and 
extends  it  directly  south  of  Pennsylvania,  making  part  of 
Unadilla  border  land  between  the  Oneidas  and  Colonists. 
But  the  great  and  rapid  influx  of  population,  the  tide  of 
which  set  to  the  westward  with  the  restoration  of  peace, 
soon  rendered  their  possessions  of  less  value  to  them- 
selves, their  fishing  streams  and  hunting  grounds  often 
being  invaded  by  white  settlers.  Negotiations,  too,  were 
constantly  going  on  by  Government  for  the  purchase  of 
their  lands  which  they  yielded  from  time  to  time  in  large 
grants,  until  their  original  possessions  were  narrowed 
down  to  one  small  reservation,  which  they  were  finally 
told  they  could  keep  for  all  time. 

There  were  other  strong  reasons  for  the  poor  Indians 
giving  up  their  possessions,  little  by  little.  They  felt  the 
necessity  for  money  of  which  heretofore  they  had  scarcely 
any  knowledge.  Even  long  after  their  discovery  by  the 
Dutch  in  1607  and  their  intercourse  with  them,  and 
later  with  English  traders,  there  was  simply  an  exchange 


AFTER    THE    WAR.  133 

of  their  tobacco,  game  and  furs  for  what  they  most 
needed— war  implements,  blankets,  gay  cloth,  beads  and 
various  things  heretofore  unknown  to  them— among 
others  the  baneful  fire-water.  And  if  they  were  often 
defrauded,  or  through  poor  bargains  cheated  out  of  their 
best  furs  they  could  philosophically  hope  to  obtain  more. 

Before  this  time  the  bow  and  arrow,  as  well  as  the 
sharp  but  rudely  constructed  hatchets  of  their  own  make, 
had  served  them.  The  carefully  preserved  skin  of  ani- 
mals, fine  deerskin  especially,  answered  them  for  their 
suits,  leggings  and  moccasins.  These  were  ornamented  or 
even  richly  embroidered,  with  various  small  dyed  quills. 
Gay  feathers,  too,  helped  to  decorate  them  according  to 
their  rank.  Mother  earth,  through  her  streams  and  for- 
ests, had  long  furnished  them  food  in  variety  and  abun- 
dance. For  they  had  fish,  game  and  wild  fruit,  fresh  and 
dried  meats,  and  in  time  learned  to  cultivate  the  maize, 
bean  and  squash.  Of  inns,  or  especial  lodging  places, 
they  had  no  need,  or  knowledge.  They  could  travel  from 
one  end  to  the  other  of  their  vast  territory  and  have  food 
set  before  them  in  any  friendly  lodge  or  tepee  they  might 
enter  and  without  a  question  asked. 

Says  Morgan,  in  his  "League  of  the  Iroquois,"  "If  a 
neighbor  or  stranger  entered  their  dwelling  food  was  set 
before  him  with  an  invitation  of  welcome.  It  made  no 
difference  at  what  hour  of  the  day,  or  how  numerous  the 
call.  This  hospitable  custom  was  universal  and  one  of 
the  laws  of  their  social  system.  A  stranger  would  thus 
be  entertained  without  charge  as  long  as  he  was  pleased 
to  remain,  and  a  relation  was  entitled  to  a  home  among 
any  of  his  kindred  while  he  felt  disposed  to  claim  it. 
Under  such  a  simple  law  of  hospitality  hunger  and  desti- 
tution were  entirely  unknown  among  them. 


i34  THE    ONBIDAS. 

"It  fell  chiefly  to  the  industry  and  natural  kindness  of 
the  Indian  women,  who  by  the  cultivation  of  the  maize, 
bean  and  other  plants,  the  preserving  of  wild  fruit  and 
dried  meats  had  ready  at  hand  the  principal  part  of  their 
entertainments ;  for  the  warrior  despised  the  toil  of  hus- 
bandry and  all  labor  as  beneath  him.  But  food  is  thus 
given  at  any  hour  with  his  full  sanction,  and  all  that  is 
expected  of  the  stranger  is  the  usual  'Hia-ne-a-weh,'  'I 
thank  you/  " 

It  was  in  exact  accordance  with  the  unparalled  gener- 
osity of  the  Indian  character,  says  one.  He  would  sur- 
render his  dinner  to  feed  the  hungry,  vacate  his  bed  to 
rest  and  refresh  the  weary  and  give  up  his  apparel  to 
clothe  the  naked.  No  test  of  friendship  at  this  early  time 
was  too  severe,  no  sacrifice  too  great,  no  fidelity  to  an  en- 
gagement too  inflexible  for  the  Indian  character.  With 
an  innate  knowledge  of  the  freedom  and  the  dignity  of 
man,  they  have  exhibited  the  noblest  virtues  of  the  heart 
and  the  kindest  deeds  of  humanity  in  their  sylvan 
retreats. 

Canossatego,  a  distinguished  Onondaga  Chief,  who 
lived  about  the  middle  of  the  last  century,  thus  cuttingly 
contrasted  the  hospitality  of  the  Iroquois  with  that  of  the 
whites.  It  was  in  conversation  with  Conrad  Weiser,  an 
Indian  interpreter.  Said  he:  "You  know  our  practice. 
If  a  white  man  in  travelling  through  our  country  enters 
one  of  our  cabins  we  all  trust  him  as  I  do  you.  We  dry 
him  if  he  is  wet,  we  warm  him  if  he  is  cold  and  give  him 
meat  and  food  to  allay  his  hunger,  and  we  spread  our 
furs  for  him  to  rest  and  sleep  on.  We  der.iand  nothing  in 
return.  But  if  I  go  into  the  white  man's  house  at  Albany 
and  ask  for  food  he  says :  'where  is  your  money 
have  none  he  says,  'Get  out  you  Indian  dog 


*  n 


AFTBR    THE    WAR.  I35 

Poor,  untutored  and  often  ill-used  Indian,  how  could  he 
understand,  or  for  a  long  time  adapt  himself  to  the 
changes  going  on  about  him  ?  And  yet  he  clung  to  his  old 
possessions  in  Central  New  York  as  long  as  possible.  It 
was  indeed  hard  for  the  brave  and  noble  Confederates  to 
give  up  all  their  possessions  and  watch  the  rapid  strides 
of  civilization.  And  yet  even  beyond  their  knowledge 
they  were  forerunners  in  opening  the  way  through  their 
figurative  Long  House  to  the  long  sought  for  Pacific 
Coast.  With  this  object  in  view,  Henry  Hudson 
ascended  the  river  bearing  his  name,  as  far  as  the  mouth 
of  the  Mohawk  in  the  small  boats  of  the  "Half  Moon," 
when  the  Cohoes  Falls,  it  is  thought,  prevented  further 
exploration  in  that  direction.  The  Falls  at  that  period, 
unsurrounded  by  manufacturing  interests,  were  said  to  be 
grand.  At  that  point  the  Mohawk  is  more  than  a  hun- 
dred yards  wide  and  perfectly  rock  ribbed  on  both  sides. 
The  Falls  are  nearly  seventy  feet  perpendicular  in  addi- 
tion to  the  turbulent  rapids  below. 

From  the  earliest  maps  of  the  Valley,  previous  to  the 
settlement  of  Schenectady  in  1661-1669  is  shown  an  In- 
dian village  at  the  bend  of  the  Mohawk  and  about  half 
way  between  Schenectady  and  the  Hudson  River,  called 
Naskayuna,  while  Schenectady  was  designated  by  the 
word  Schoo,  thought  to  be  a  contraction  of  the  word 
Schonowe,  "the  gate."  Says  Professor  Pearson,  "the 
origin  of  the  word  Schenectady  was  probably  derived 
from  the  Indian  word  Schonowe,  meaning  door  or  gate  to 
the  Long  House  of  the  Iroquois  in  the  Mohawk  country. 
And  it  was  so  applied  to  Schenectady  as  the  Schonowe  or 
gate.  Later,  as  the  Indians  retired  further  westward 
after  the  advances  of  the  white  man  the  same  name  was 
given  to  Ticonderoga  (Fort  Hunter)  as  being  the  door, 


136  THE    ONBIDAS. 

or  gate  of  their  country  and  from  it  we  undoubtedly  have 
the  name  of  Schoharie,  being  the  real  door  or  gate  of 
Mohawk  country." 

"This  name,"  says  Reid,  "becomes  poetical  when  we 
reflect  upon  a  broader,  grander  application  of  the  term, 
"the  gate."  The  Hudson  and  the  Mohawk  Valley  taken 
together  are  indeed  the  avenue  to  the  great  West,  al- 
though the  early  settlers  did  not  so  fully  realize  it.  First 
the  Indian  trail  and  canoes  then  the  bateaux  and  the  stage 
coach,  and  then  after  long  years  of  waiting  the  Erie  Canal 
reaching  from  tide-water  to  the  Great  Lakes.  Then  the 
primitive  railroad  from  Albany  to  Schenectady,  and  from 
there  to  Utica,  and  then  on  to  Buffalo,  Chicago  and  so  on 
and  on,  until  now  the  iron  rails  passing  through  our 
beautiful  Mohawk  Valley  reach  from  ocean  to  ocean. 
Still  later,  in  our  present  year  1906,  there  has  started  the 
building  of  a  ship  canal  in  the  bed  of  the  Mohawk  Valley 
to  the  Great  Lakes. 

In  the  fifteenth  century  it  was  the  desire  of  navigators 
of  the  then  known  world  to  seek  India  by  sailing  West, 
and  it  was  with  this  object  in  view  that  the  expeditions  of 
Christopher  Columbus,  John  and  Sebastian  Cabot  and 
others  were  fitted  out.  After  the  discovery  of  America, 
even  up  to  the  voyage  of  Henry  Hudson  the  desire  of 
navigation  was  to  discover  the  northwest  passage  to 
India.  When  Henry  Hudson  entered  the  Bay  of  New 
York  and  sailed  up  the  broad  river  that  bears  his  name 
he  fondly  hoped  that  he  had  at  last  found  the  "North 
West  passage."  Not  dreaming  that  a  great  continent 
three  thousand  miles  wide  lay  between  him  and  the  Pa- 
cific Ocean. 

The  Indians,  as  we  have  seen,  with  their  limited 
knowledge,    had    already    called    the    Mohawk    Valley 


AFTER    THE    WAR.  i37 

"Schonowe"  the  gate.  They  little  knew  how  truly  it  was 
named  except  as  being  the  one  perfect  trail  through  the 
Long  House  to  as  far  west  as  they  sometimes  roamed. 
"Henry  Hudson  was  right,  however,"  says  Reid,  "in  his 
surmises."  With  its  two  great  Railways,  its  Erie  Canal 
and  the  promises  of  a  second  Suez  with  its  millions  of 
tons  of  merchandize  and  myriads  of  tourists  streaming 
across  the  continent  to  meet  the  steamers  of  the  Pacific 
to  Asia,  the  Mohawk  Valley  may  well  be  called  the 
"Northwest  passage,"  the  gate  to  India. 


138  THE    ONBIDAS. 


Chapter  XII 
Resettling  in  New  York. 

Other  changes  were  to  take  place  among  the  once  free 
and  independent  Nations.  They  had  for  centuries  been  a 
law  unto  themselves  with  a  remarkable  and  well  adhered- 
to  form  of  self-government.  Now  they  must  obey  those 
in  authority  over  them.  For  at  the  close  of  the  Revo- 
lutionary War,  with  the  English  conquered  and  the 
"Yankees"  in  possession  of  the  country,  a  republican 
form  of  government  was  established  to  which  the  In- 
dians found  that  they,  as  well  as  other  citizens  of  the 
United  States,  must  conform. 

To  diverge  somewhat,  it  may  not,  perhaps,  be  gener- 
ally known  that  the  term  "Yankee"  did  not  originally 
belong  to  the  Americans,  but  that  it  is  said  to  be  a  cor- 
ruption of  the  word  "English,"  as  pronounced  by  the 
Indians:  "Yanghies,  Yangees,  Yankees."  Later  it  was 
taken  up  and  unwittingly  used  in  derision  by  an  English 
officer  against  the  Americans,  who  in  time  became  willing 
to  adopt  it  as  expressive  of  smartness ;  for,  to  the  tune  of 
"Yankee  Doodle"  the  British  troops  were  made  "to  dance 
out  of  Boston."  An  old  colonial  building  still  stands 
upon  the  Hudson  opposite  Albany.  It  is  called  "Fort 
Crailo";  sometimes,  "The  Yankee  Doodle  house."  It 
originally  belonged  to  the  Van  Rensselaers  of  Revolu- 
tionary note,  and  has  since  been  handed  down  and  oc- 
cupied by  various  descendants.    The  latest,  Mrs.  Strong, 


RESETTLING    IN   NEW    YORK.  139 

who  was  a  Van  Rensselaer,  gives  us  some  interesting 
incidents  connected  with  it.  She  says:  "Fort  Crailo, 
as  it  now  stands,  is  a  massive  brick  structure  of  three 
stories,  the  upper  story  of  dormer-windows  and  shingle 
roof.  The  rude  fortress-like  walls  of  the  main  building, 
still  pierced  by  stone  portholes,  amply  bear  out  the  as- 
sertion that  it  was  used  for  purposes  of  defense  in  early 
colonial  days.  That  the  building  was  already  in  existence 
and  used  as  a  fort  as  early  as  1663  admits  of  no  contra- 
diction, since  the  fact  is  supported  by  various  reliable 
authorities." 

Tradition  reports  that  it  sustained  several  Indian  sieges 
before  the  Revolutionary  War.  They  are  said  to  have 
been  held  by  the  warlike  Mohicans,  and  the  building 
looks  as  if  it  could  have  presented  a  staunch  resistance  to 
such  attacks.  There  is  a  bronzed  tablet  on  the  front  wall 
of  Fort  Craillo,  above  one  of  the  ancient  stone  portholes, 
that  gives  the  date  of  erection,  1642.  It  is  cut,  too,  in  the 
stone  of  the  cellar  wall.  Another  statement,  and  cut  in 
a  similar  manner  on  the  cellar  wall,  is :  "The  lines  of 
Yankee  Doodle  were  composed  here  July  1758."  This, 
we  find,  was  when  General  James  Abercrombie,  with  his 
staff,  made  the  Manor  House  his  headquarters  on  his  way 
to  what  proved  a  defeat  at  the  hands  of  Montcalm,  at 
Ticonderoga,  July  8,  1758. 

The  British  officers  were  the  guests  of  Colonel  Jo- 
hannes Van  Rensselaer  and  his  lovely  wife,  Angelica 
Livingston,  daughter  of  Robert  Livingston,  Jr.,  for  nine 
years  Mayor  of  Albany.  On  General  Abercrombie's  staff 
was  a  young  surgeon  whose  derision  was  excited  by  the 
appearance  of  some  raw  American  recruits  straggling  in 
from  the  country-side,  clad  in  all  sorts  of  motley  garb. 
Sitting  on  the  edge  of  the  well-curb  in  the  rear  of  the 


140  THE    ONBIDAS. 

house,  he  scribbled  the  few  lines  of  doggerel  so  familiar 
to  us  all  as  "Yankee  Doodle.,,  In  1775  the  Continental 
army  held  a  cantonment  in  the  very  same  garden  back  of 
the  Manor  House.  They  were  on  their  way  to  Ticon- 
deroga,  and  were  taken  by  a  handful  of  Americans  under 
the  gallant  Ethan  Allen,  May  10,  1775.  The  despised 
Yankees  had  gone  to  the  front,  it  is  said,  with  a  ven- 
geance. Thus  the  lines  written  in  derision  were  destined 
to  be  proudly  sung  to  the  stirring  quickstep  when  the 
spirit  of  '76  called  for  their  glad  response,  and  we,  after- 
wards, to  adopt  the  air,  as  we  did  the  name. 

To  return:  The  Indians  felt  deep  love  and  veneration 
for  the  Commander-in-Chief,  George  Washington,  now 
unanimously  placed  at  the  head  of  the  Government,  and 
they  were  willing  to  submit  to  the  laws  formed  by  Con- 
gress and  received  through  him.  They  indeed  looked 
upon  Washington  as  a  "father,"  and  so  called  him  for  his 
kindness  to  them,  even  after  their  treachery  and  savage 
warfare  against  the  Colonists,  and  when,  too,  they  had 
been  wholly  deserted  and  left  uncared  for  by  the  English, 
whom  they  had  long  served  with  fidelity,  and  with  whom 
they  had  held  a  covenant  of  friendship  which  they  had 
supposed  lasting,  but  which  had  failed  them  in  their  time 
of  need. 

The  Indians  now  promised  to  be  law-abiding  and  con- 
form more  to  the  white  man's  way.  Still,  as  the  years 
passed  by,  they  more  and  more  felt  their  loss  of  freedom. 
Even  the  lands  given  them  were  soon  coveted  and  con- 
stantly encroached  upon  from  all  sides  by  the  whites. 
Their  forests  were  no  longer  the  same  to  roam  about  at 
will  unmolested.  There  had  been  a  time  when  their 
depths  were  unbroken  and  trackless,  except  by  the  moc- 
casin covered  feet  of  the  Indians,  who  alone  would  pene- 


RESETTLING   IN   NEW    YORK.  141 

trate  them  guided  in  any  direction,  north  or  south, 
through  their  knowledge  of  the  bark  upon  the  trees,  that 
on  the  north  side,  as  they  well  knew,  being  thicker  and 
often  moss-covered.  They  could  tell,  too,  by  certain 
signs  of  the  trees  and  ground  if  they  were  approaching 
stream  or  hills.  At  night  the  moon  and  stars  were  their 
unfailing  guides.  They  were  familiar  with  many  of  the 
constellations,  and  gave  them  Indian  names. 

It  was,  indeed,  marvelous,  their  perfect  knowledge  of 
everything  connected  with  nature;  the  use  of  various 
plants,  and  of  the  ground  best  to  clear  for  their  maize; 
where,  from  certain  signs,  springs  could  be  found;  the 
haunts  of  various  kinds  of  wild  animals  they  sought  for 
food,  or  for  their  furs.  Can  we  wonder,  then,  that  they 
felt  the  restrictions  of  civilization?  or  that  the  wisest 
among  them  saw  and  realized  their  degeneracy  through 
idleness  and  too  free  use  of  the  white  man's  fire-water, 
"making  squaws  of  the  men,"  as  they  sometimes  termed 
it?  The  majority  certainly  were  deteriorating,  and  there 
was  little  wonder  over  the  increasing  cry  for  their  re- 
moval to  the  West,  to  some  Indian  territory  of  their  own. 

But  with  the  intelligent,  law-abiding  Indians  it  whc 
different.  Their  struggles  to  better  themselves,  their 
friendliness  and  fidelity,  were  appreciated,  and  many  of 
them  were  trusted  by  the  whites.  As  an  instance  of  this 
we  hear  of  a  peculiar  postal  service  entrusted  to  an  In- 
dian. It  was  after  peace  had  been  restored,  but  when 
there  were  still  great  difficulties  in  getting  from  one  point 
of  the  country  to  the  other,  even  though  more  thickly 
settled.  A  mail  route  at  this  time  was  formed  between 
Onondaga,  or  Syracuse,  and  Oswego.  And  as  most 
trustworthy  and  reliable,  as  well  as  swift  of  foot,  an  In- 
dian chief  was  appointed.     Oun-di-a-ga,  an  Onondaga 


142  THE    ONBIDAS. 

chief  of  the  Bear  clan,  was  chosen  to  convey  the  mail 
once  a  week  between  the  two  places.  The  roads  were 
almost  impassable,  and  traveled  only  on  foot  or  on  horse- 
back. The  evening  before  starting,  punctually  at  nine 
o'clock,  the  chief  would  get  the  mail  put  up  in  a  small 
valise,  or  grip,  as  we  now  call  it.  When  it  was  given  him, 
he  would  usually  go  for  security  to  the  kitchen  of  a  dis- 
tinguished friend,  Judge  Forman,  and  without  a  word  of 
comment,  would  stretch  himself  on  the  floor  with  his  feet 
to  the  great  open  fireplace,  put  his  precious  burden  be- 
neath his  head,  and  soon  fall  asleep.  At  the  hour  of  four, 
precisely,  without  a  single  instance  of  omission,  Oun-di- 
a-ga  would  rouse  himself,  and  be  the  weather  what  it 
might,  would  hasten  off  on  foot  and  with  all  the  con- 
sequence of  a  bearer  of  government  dispatches.  On  his 
arrival  at  Oswego,  his  trust  faithfully  and  punctually 
delivered,  he  would  rest  on  the  morrow,  and  return  with 
the  mail  in  the  same  manner.  The  distance  between  the 
two  places  is  full  forty  miles,  and  the  trusty  Indian  in  no 
instance  was  known  to  delay  or  cause  disappointment. 
Does  not  this  speak  well  for  the  fidelity  of  the  Indian 
character  ? 

The  better  part  of  the  Indians  in  the  State  of  New 
York,  the  Oneidas  especially,  had  now  settled  themselves 
down  to  agricultural  and  other  pursuits  and  also  to  the 
establishment  of  schools  and  a  Church  of  their  own. 
Places  of  worship  for  the  whites  had  been  going  up.  At 
Schenectady,  and  before  the  Revolution,  a  fine  church 
was  built  by  the  English  population  who  had  felt  their 
need  for  one;  but  the  comparatively  small  number  of 
English-speaking  people  at  that  time  among  the  Indians 
and  Dutch  settlers,  and  the  lack  of  means,  delayed  this 
for  some  time.    Even  after  the  foundation  was  laid,  the 


St.    George's   Church,    Schenectady,    Built   in   1757. 


RESETTLING   IN   NEW    YORK.  143 

church  was  long  in  being  completed.  When  finished  in 
1757,  it  was  called  St.  George's  Episcopal  Church,  though 
the  Presbyterians  had  helped  in  its  erection  with  the  un- 
derstanding that  it  was  to  be  used  in  common  by  both 
denominations,  as  it  was  for  a  time.  Sir  William  Johnson 
is  known  to  have  contributed  liberally  toward  it,  and  also 
to  have  obtained  subscriptions  from  his  friends.  At  one 
time  61  pounds  and  10  shillings  were  given  him  by  the 
Governor  of  Pennsylvania  and  New  Jersey. 

"This  old  stone  church,"  says  Mr.  Reid  in  his  recent 
"Valley  of  the  Mohawk,"  "is  still  standing  near  the  site  of 
Queen  Anne's  old  Fort,  beautiful  and  picturesque  in  its 
time-worn  stone  walls  and  quaint  interior  decorations. 
Its  high  old-fashioned  pulpit,  etc."  We  believe  this  to  be 
the  same  church  which  Margaret  Denny,  an  Oneida 
woman,  some  years  later  and  while  on  the  Reservation 
near  Green  Bay,  alluded  to  as  having  attended  when  a 
child,  and  as  so  handsome,  She  especially  recalled  the 
chandeliers  as  being  "so  big."  She  loved  the  services, 
faithfully  attended  the  church  at  Oneida  until  she  was 
over  90  years  of  age,  and  was  shown  great  respect  by  the 
people  and  missionary  in  charge. 

Through  the  influence  of  the  Rev.  Mr.  Geer,  a  Church 
clergyman,  a  school  of  industry  was  established  by  Mary 
Doxtator  among  the  Indians.  She  was  a  Stockbridge 
Indian  by  birth,  and  was  taken  when  young  by  some 
Quakers  of  Philadelphia  to  be  educated  in  all  domestic 
duties.  After  her  return  to  her  people  she  was  married 
to  an  Oneida,  one  of  the  Pagan  party,  and  he  opposed 
all  her  efforts  to  be  useful  among  them.  After  his  death, 
however,  and  when  left  with  the  care  of  three  children, 
she  opened  at  the  Rev.  Mr.  Geer's  suggestion,  a  school 
of  industry  and  taught  the  Indian  women  to  sew,  spin, 


144  THE    ONEIDAS. 

and  weave  blankets  and  coverlets.  She  was  baptized  and 
admitted  to  the  Holy  Communion,  and  brought  her 
children  to  Holy  Baptism. 

Mary  Doxtator's  house,  it  is  said,  was  a  pattern  of 
neatness  and  order.  Her  example  was  that  of  a  woman 
deeply  imbued  with  Christian  spirit  and  principle,  and  the 
white  people  of  her  acquaintance  gave  her  both  their 
esteem  and  assistance.  She  died  in  1820,  and  to  this 
day  there  are  descendants  of  hers  on  the  Reservation  near 
Green  Bay,  who  doubtless  inherit  some  of  her  excellent 
traits  of  neatness  and  industry. 

Other  schools  were  established,  and  the  spiritual  wel- 
fare of  the  Indians  was  also  looked  after.  The  Metho- 
dists had  early  built  a  Church  near  Oneida  Castle,  and 
were  doing  what  they  could  to  civilize  and  Christianize 
the  Indians  near  them.  But  a  majority  of  the  Oneidas 
then  living  in  the  Mohawk  Valley  were  longing  for  their 
old  mode  of  worship  and  for  Episcopal  services.  Finally 
they  came  under  the  protecting  care  of  Bishop  Hobart, 
who,  in  181 1,  was  consecrated  Bishop  of  the  Diocese  of 
New  York.  "And,"  says  Miss  Susan  Fenimore  Cooper, 
in  her  valuable  papers  on  "The  Mission  to  the  Oneidas," 
"the  position  of  the  Church  was  becoming  more  assured 
and  her  charities  enlarged.  The  missionary  spirit 
moved  her  heart,  and  missionary  actions  followed. 
Bishop  Hobart  already  looked  upon  the  remnant  of  the 
Six  Nations  within  the  limits  of  the  Diocese  of  New 
York  as  a  legacy  bequeathed  to  him  by  the  venerable 
Society  for  the  Propagation  of  the  Gospel.  The  revival 
of  that  Mission  by  our  Church  dates  from  1816.  And 
a  movement  was  at  once  made  on  behalf  of  the  Oneidas. 
The  services  of  a  catechist,  lay  reader  and  teacher  were 
offered  them.     They  responded  warmly  to  the  proposi- 


RESETTLING    IN    NEW    YORK.  145 

tion,  and  when  Mr.  Williams  appeared  among  them,  they 
received  him  with  great  cordiality." 

Eleazer  Williams,  who  was  sent  to  the  Oneidas,  was  a 
man  whose  history  was  most  remarkable.  He  was  long 
supposed  to  be  the  son  of  a  Mohawk  woman,  and  born 
at  St.  Regis,  New  York,  near  Lake  George.  But  we 
find  many  conflicting  accounts  as  to  his  real  lineage  and 
birthplace.  For  a  time  he  was  thought  to  be  a  descend- 
ant of  the  Rev.  Mr.  Williams  of  Deerfield,  Massachu- 
setts. When  surprised  and  burned  during  a  terrible 
winter's  night  in  1704,  by  a  sortie  of  French  and  Indians 
from  Canada,  the  village  was  plundered,  and  the  min- 
ister, with  all  his  family,  was,  with  other  white  settlers, 
carried  off  prisoner.  After  a  long  and  painful  captivity, 
Mr.  Williams  and  his  family  returned  to  Massachusetts — 
all  but  one,  a  daughter,  who  had  been  adopted  into  a  Mo- 
hawk family,  and  whom  nothing  could  induce  to  leave 
her  adopted  people.  She  is  said  to  have  lived  and  died  a 
Mohawk  woman  at  heart,  having  married  into  the  tribe. 

Among  her  lineage,  and  bearing  the  maternal  name  of 
Williams,  was  found  an  intelligent  lad  whom  friends  in 
Massachusetts  offered  to  educate.  Their  object  seems 
to  have  been  to  fit  him  to  become  a  missionary  among  the 
Mohawks,  in  connection  with  the  Presbyterian  Church.. 
But  though  expressing  a  desire  to  serve  his  people  as  a. 
missionary,  he  much  preferred  the  English  Church.  His, 
boyhood  had  been  spent  on  the  St.  Lawrence  among  the 
Mohawks,  and  there  he  had  become  familiar  with  the 
Prayer  Book  in  their  language.  Under  these  circum- 
stances, we  find  he  offered  his  services  as  a  catechist  and 
lay  missionary  to  Bishop  Hobart,  who  gladly  accepted 
them  as  coinciding  with  the  plans  he  already  had  at  heart. 
Williams  was  acccordingly  sent  to  the  Oneidas  in  re- 


146  THE    ONBIDAS. 

sponse  to  their  appeal,  and  entered  on  his  duties  in 
March,  1816. 

He  soon  acquired  much  facility  in  speaking  the  Oneida 
dialect,  which  greatly  resembles  the  Mohawk,  though 
thought  to  be  much  softer  and  more  musical.  Large 
numbers  of  the  people  flocked  every  Sunday  to  the  school- 
house  to  take  part  in  the  services  he  held  there.  A  num- 
ber of  the  older  Oneidas  had  thirty  or  forty  years  before 
been  familiar  with  the  solemn  words  of  the  Litany  and 
were  now  again  deeply  affected  by  them.  "From  all  we 
can  learn,"  says  Miss  Cooper,  "Mr.  Williams  proved  a 
very  faithful  and  capable  teacher." 

At  the  close  of  the  first  year  of  his  services,  a  very  im- 
portant step  was  taken.  Many  of  the  Indians  had 
lapsed  into  almost  heathenism  so  that  the  Nation  had 
divided  into  two  parties.  "The  First  Christian  Party,"  as 
it  was  called,  consisted  of  those  who  had  been  baptized. 
These  had  almost  immediately  joined  Mr.  Williams's 
flock.  The  other  division  of  the  tribe  were  avowed 
heathens,  and  were  called  "The  Pagan  Party,"  and  so  ad- 
dressed by  the  Governor  of  the  State.  But  under  Mr. 
Williams's  earnest  and  zealous  teachings  the  following 
winter  of  1817,  Governor  De  Witt  Clinton  received  at 
Albany  a  most  striking  letter  declaring  they  no  longer 
belonged  to  the  Pagan  Party.  It  is  rather  too  long  to 
give  in  full.  After  a  few  eloquent  and  gracious  words, 
such  as  the  Indians  have  been  noted  for  in  their  speeches, 
they  add: 

"May  it  please  your  Excellency,  we  the  Chiefs  and 
principal  men  of  that  part  of  the  Oneida  Nation  hereto- 
fore known  and  distinguished  as  the  'Pagan  Party,'  in  the 
name  of  the  said  party  beg  leave  to  address  your  Excel- 
lency on  a  subject  which  we  hope  will  be  as  pleasing  to 


RESETTLING    IN    NEW    YORK.  147 

you  as  it  is  to  us.  We  no  longer  own  the  name  of 
Pagans.  We  have  abandoned  our  sacrifices  and  have 
fixed  our  hopes  on  our  Blessed  Redeemer.  In  evidence 
of  this  assertion  we  here  tender  to  your  Excellency,  sin- 
cerely and  unequivocally,  our  abjuration  of  Paganism 
and  its  rites,  and  take  the  Christian's  God  to  be  our  God 
and  our  only  hope  of  salvation." 

They  then  give  expression  to  their  faith  and  trust  in 
the  Creator  and  Preserver  of  all  things  and  in  the  Scrip- 
tures as  the  Word  of  God,  containing  all  things  necessary 
for  man's  salvation,  and  close  by  saying,  "We  trust 
through  the  mercy  of  God  that  we  have  abandoned  the 
character  of  Pagans;  let  us  also  abandon  the  name.  We 
therefore  request  your  Excellency  that  in  all  future  trans- 
actions with  us  we  may  be  known  as  'The  Second  Chris- 
tian Party  of  the  Oneida  Indians.'  And  we  pray  that 
your  Excellency  will  take  such  means  as  may  be  neces- 
sary and  proper  to  cause  us  to  be  recognized  in  future 
by  that  name.  And  in  the  name  of  the  Holy  Trinity 
we  do  here  sign  ourselves  your  Excellency's  most  sin- 
cere friends." 

It  is  then  signed  by  ten  or  twelve  chiefs  and  prominent 
men,  and  dated,  "Done  in  General  Council  at  Oneida, 
New  York  this  25th  day  of  January  A.  D.  1817."  Had 
Mr.  Williams  done  naught  else  than  bring  a  whole  tribe 
of  pagan  Indians  to  confess  Christ  as  their  Redeemer  he 
would  have  accomplished  a  great  deed. 

We  hear  of  him  soon  afterward  as  being  sent  to  New 
York  with  the  letter  to  Bishop  Hobart.  It  was  written  by 
a  young  Oneida  Chief,  and  a  communicant.  After  an 
opening  address  he  adds:  "Right  Reverend  Father,  we 
see  now  that  the  Christian  religion  is  intended  for  the 
good  of  the  Indians  as  well  as  the  white  people ;  we  see 


148  THE    ONBIDAS. 

it  and  do  feel  that  the  religion  of  the  Gospel  will  make 
us  happy  in  this  world  and  in  the  world  to  come.  May- 
it  ever  remain  in  our  hearts,  and  we  be  enabled  by  the 
Spirit  of  the  Eternal  One  to  practice  the  great  duties  it 
points  out  to  us."  The  Chief  then  alludes  to  Mr.  Wil- 
liams's faithful  mission;  of  their  efforts,  though  poor,  to 
care  for  him,  and  of  his  patience  in  making  no  com- 
plaints; then  he  adds:  "We  pity  him  because  we  love 
him  as  one  of  ourselves.  We  wish  we  could  do  more  for 
his  support  than  we  do  at  present  but  we  are  trying  with 
his  help  to  raise  money  to  build  a  little  chapel."  After 
an  earnest  appeal  to  the  Bishop  not  to  forget  them,  or 
withdraw  their  brother  from  among  them  for  fear  the 
cause  of  religion  might  die  and  wickedness  prevail  among 
them  the  letter  closes  with  these  striking  words : 

"Right  Reverend  Father,  as  the  head  and  father  of  the 
Holy  Apostolic  Church  in  this  State,  we  entreat  you  to 
take  an  especial  charge  of  us;  we  are  ignorant,  we  are 
poor  and  need  your  assistance.  Come,  venerable  father, 
and  visit  your  children  and  warm  their  hearts  by  your 
presence  in  the  things  which  belong  to  their  everlasting 
peace.  May  the  Great  Head  of  the  Church,  whom  you 
serve,  be  with  you  and  His  blessing  ever  remain  with  you. 
We,  venerable  father,  remain  your  dutiful  children." 
Then  follow  the  names  of  thirteen  prominent  Oneidas 
and  the  date,  January,  1818.     In  reply  the  Bishop  kindly 

writes : 

"My  children,  I  have  received  your  letter  by  your 
brother  and  teacher,  Eleazer  Williams,  and  return  your 
affection  and  Christian  salutation,  praying  that  grace, 
mercy  and  peace  from  God  the  Father  and  from  our  Lord 
Jesus  Christ  may  be  with  you.  My  children,  I  rejoice  to 
hear  of  your  faith  in  the  One  living  and  true  God  and  in 


The  Rt.  Rev.  John  Henry  Hobart,  D.D. 


'    oFTHE    --V 

.Talifc" 


RESETTLING   IN   NEW    YORK.  H9 

His  Son  Jesus  Christ,  whom  He  has  sent  and  whom  to 
know  is  life  eternal.  And  I  trust  by  the  Holy  Spirit  of 
God  you  may  be  kept  steady  in  this  faith  and  may  walk 
worthy  of  Him  who  hath  called  you  out  of  darkness  into 
His  marvellous  light."  The  Bishop  in  a  kind,  earnest 
manner  then  urges  them  to  continue  to  be  faithful,  and 
closes  by  saying: 

"My  children,  it  is  my  purpose,  if  the  Lord  will,  to 
come  and  see  you  next  summer,  and  I  hope  to  find  you 
as  good  Christians,  living  righteously  and  soberly  in  this 
world.  I  shall  have  you  in  my  heart  and  remember  you 
in  my  prayers,  for  you  are  part  of  my  charge  of  the  flock 
for  whom  the  Son  of  God  gave  Himself  even  unto  death 
upon  the  cross.  My  children,  may  God  be  with  you  and 
bless  you. 

"Signed,  John  Henry  Hobart,  Bishop  of  the  Protestant 
Episcopal  Church  in  the  State  of  New  York,  in  the  year 
of  our  Lord,  February  1st,  1818." 

The  promise  which  Bishop  Hobart  gave  to  his  "Oneida 
children"  was  faithfully  fulfilled.  On  Tuesday,  Septem- 
ber 13,  1818,  he  visited  their  village.  The  journey  at  that 
day  we  are  told  was  not  without  difficulty.  There  was 
neither  canal  nor  railroad,  and  the  roads  were  of  the 
rudest  construction.  The  traveler  was  jolted  over  "cor- 
duroy" roads,  or  sunk  deep  in  ruts  or  mud.  Bishop  Ho- 
bart, however,  joyously  met  at  some  distance  from  their 
village  by  the  Oneidas,  reached  his  destination  in  due 
time,  and  became  much  interested  in  what  he  saw  of  the 
people  and  their  country.  Though  no  longer  savage  the 
condition  of  society  was  peculiar,  and  foreign  to  all  his 
previous  experience. 

On  the  Reservation  at  that  time  there  are  said  to  have 
been  about  a  thousand  Indians,  who  held  the  land  in  com- 


150  THE    ON  BID  AS. 

mon.  A  small  portion  was  under  cultivation  for  their 
tobacco,  potatoes,  maize,  beans  and  pumpkins,  a  part  for 
pasture  land  for  their  sheep  and  cows,  but  the  greater 
portion  was  a  forest  wilderness.  Through  the  woods 
there  were  no  roads,  but  simply  Indian  trails.  Their 
houses  of  logs,  or  wigwams  of  bark,  were  scattered  about 
in  wild  irregularity  on  the  hill-sides  or  near  the  culti- 
vated fields.  The  Oneidas  at  this  period,  we  find,  busied 
themselves  in  the  forests,  gathering  ginseng.  This  they 
sold  to  traders,  by  whom  it  was  carried  to  New  York  and 
Philadelphia,  and  sold  to  merchants  who  sent  it  to  China, 
where  it  was  burned  in  the  temples.  Partly  for  their 
support  and  partly  for  their  hoped-for  Church  the 
Oneidas  are  said  to  have  gathered  about  a  thousand 
bushels  annually,  which  sold  for  $2,000. 

When  the  Bishop  appeared  among  them  the  chiefs 
gathered  around  him  with  their  usual  calm  dignity  when 
doing  honor  to  a  favored  guest.  One  aged  sachem,  it  is 
thought,  Hendrick  Schuyler,  made  a  speech  which  was  in- 
terpreted by  Mr.  Williams.  He  told  his  "father"  the 
Bishop,  that  in  his  youth  he  had  been  instructed  in  the 
Holy  Christian  Faith  by  a  missionary  from  beyond  the 
sea  when  this  State  was  an  English  colony,  that  he  had 
been  baptized,  and  had  held  fast  the  faith  while  the  snows 
of  fifty  winters  had  fallen  about  him  and,  while  many  of 
his  brethren  were  still  heathen.  He  pointed  out  the  spot 
where  the  missionary  had  long  before  preached  the  Gos- 
pel to  his  tribe.  It  was  an  open  glade  in  the  forest,  with 
here  and  there  a  few  oaks  of  noble  growth  throwing  a 
grateful  shade.  Within  sight  of  this  spot,  rose  the  little 
church  which  the  Oneidas  had  recently  built  under  the 
direction  of  their  catechist,  Eleazer  Williams.  It  was  a 
neat,   rustic  chapel,   still  unfinished,  but  in  every  way 


RESETTLING   IN   NEW    YORK.  151 

creditable  to  the  tribe,  who  had  raised  over  $3,000  for 
the  expenses.  In  this  unfinished  chapel  Bishop  Hobart 
confirmed  89  persons.  In  his  after  address  to  the  Con- 
vention of  the  Diocese,  the  Bishop  thus  alluded  to  this  in- 
teresting occasion : 

"On  my  visit  to  the  Oneidas  several  hundred  Indians 
assembled  for  worship.  Those  who  could  read  were 
furnished  with  books,  and  they  uttered  the  confessions  of 
the  Liturgy,  responded  to  its  supplications,  and  chanted 
its  hymns  of  praise  with  a  reverence  and  fervor  which 
powerfully  affected  the  feelings  of  those  who  witnessed 
their  solemnity. 

"They  listened  to  my  address,  interpreted  to  them  by 
Mr.  Williams,  with  so  much  solicitous  attention,  they 
received  the  Laying  on  of  Hands  with  such  grateful 
humility,  and  partook  of  the  symbols  of  their  Saviour's 
love  with  such  tears  of  penitential  devotion  that  the  im- 
pression which  the  scene  made  on  my  mind  will  never  be 
effaced.  Nor  was  this  the  excitement  of  the  moment,  or 
the  exhibition  of  enthusiasm;  the  89  who  were  con- 
firmed had  been  well  instructed  by  Mr.  Williams.  And 
none  were  permitted  to  approach  the  Communion  whose 
lives  did  not  correspond  with  their  Christian  profession." 
Surely  a  higher  meed  of  praise  could  not  have  been  given 
to  red  or  white  man,  or  been  better  deserved. 


152  THE    ONBIDAS. 


Chapter   XIII. 
From  Study  to  Warfare. 

Previous  to  offering  himself  to  Bishop  Hobart  for 
Church  service,  Eleazer  Williams  had  taken  active  part 
in  civil,  or  military  service,  and  not  without  honor. 
Trouble  had  again  arisen  between  England  and  America 
and  so  brought  about  the  war  of  1812,  that  Williams, 
under  peculiar  circumstances,  was  drawn  into  taking  part. 

We  have  alluded  to  a  mystery  as  resting  over  his 
birth  and  parentage — of  his  being  supposed  to  be  in  part 
of  Indian  extraction.  It  may  not  be  amiss  to  give  what 
little  was  known  at  that  time  of  Eleazer  Williams,  or  to 
recall  here  something  of  his  early  history,  since  he  was 
to  have  supervision  of  the  Oneidas  for  more  than  fifteen 
years.  His  whole  heart  and  soul  seem  to  have  centered 
upon  the  Indians,  their  education  and  spiritual  welfare. 
Very  early  these  feelings  influenced  Eleazer  Williams. 
His  studies  were  pursued  with  this  object  in  view;  and 
though  often  suffering  from  ill  health,  he  made  such 
remarkable  advancement  in  various  studies,  that  it 
seemed  to  many  as  if  it  came  as  a  recovery,  a  revival  of 
much  earlier  instruction.  And,  too,  he  so  readily  adapted 
himself  to  social  events,  while  there  was  nothing  about 
him,  in  complexion,  looks  or  manners  to  indicate  Indian 
extraction,  that  many  were  puzzled  and  expressed  strong 
doubts  as  to  his  really  belonging  by  birth  to  the  St.  Regis 
Indians.     Eleazer   had   no   recollections   of   his   earliest 


FROM    STUDY    TO    WARFARE.  153 

childhood;  his  mind  had  been  a  blank  until  reason  was 
restored  by  an  accident  when  about  twelve  or  thirteen 
years  of  age. 

All  he  knew  then,  was  what  he  had  been  told — that 
"for  a  long  time  he  was  in  delicate  health;  that  Indian 
remedies  had  been  given  him;  that  though  his  physical 
condition  was  much  improved,  he  was  long  of  unsound 
mind,  yet  took  delight  in  playing  with  other  children ;  and 
that  one  day,  when  at  Lake  George,  he  had  a  severe  fall 
from  a  rock  near  Fort  William  Henry,  at  the  head  of  the 
Lake.  He  was  taken  out  of  the  water,  with  a  deep  gash 
on  his  head,  cut  by  a  rock  beneath  the  surface.  When 
restored  to  consciousness,  he  understood  all  that  was  said 
and  going  on  about  him." 

Eleazer  Williams  had  a  distinct  recollection  that  not 
long  after  this  two  gentlemen  came  to  their  encampment, 
who  bore  every  indication  of  being  Frenchmen.  One  of 
them  wished  to  see  him.  He  wore  a  ruffled  shirt,  his 
hair  was  powdered,  and  he  presented  to  the  lad  a  very 
splendid  appearance.  When  Eleazer  came  near,  the  gen- 
tleman advanced  several  steps  to  meet  him,  embraced  him 
tenderly,  and  when  seated  on  a  log  had  him  stand  be- 
tween his  knees  and  appeared  quite  overcome,  as  he  ex- 
claimed :  "Pauvre  garcon !  pauvre  garcon !"  He  con- 
tinued to  be  deeply  affected,  kissed  him  and  said  a  good 
deal  in  his  foreign  way  that  he  seemed  anxious  the  lad 
should  understand,  but  that  he  could  not.  The  gentle- 
men came  the  next  day,  stayed  several  hours,  and  were 
taken  out  on  the  lake  in  a  canoe  by  Thomas  Williams. 
Again  one  of  them  paid  much  attention  to  Eleazer,  and 
he  recalled  that  when  seated  on  the  same  log,  the  French- 
man raised  his  bare  feet  and  dusty  legs  and  examined  the 
scars  on  his  knees  and  ankles  very  closely.     Again  the 


154  THE    ONBIDAS. 

gentleman  shed  tears,  and  as  he  left  him,  gave  him  a 
gold  piece. 

After  being  away  for  a  few  days,  supposedly  to  meet 
this  gentleman,  who  by  some  is  thought  to  have  been  Mr. 
Bellanger,  Thomas  Williams,  on  coming  back,  ha^.  them 
all  return  to  Caughnawaga,  their  old  home,  contrary  to 
his  usual  custom  of  remaining  at  Lake  George  for  his 
fall  hunt.  A  day  or  two  afterward,  Eleazer,  who  slept 
near  distinctly  heard  him  tell  his  wife  that  a  request  had 
been  made  to  send  two  of  their  boys  away  to  be  educated, 
himself  being  one  of  the  two.  At  first  the  wife  seemed 
unwilling,  but  when  her  husband  persisted,  she  replied: 
"If  you  will  do  it  you  may  send  away  this  strange  boy; 
means  have  been  put  in  your  hands  for  his  education,  but 
with  our  John  I  cannot  part."  Her  willingness  to  part 
with  him  and  the  whole  tenor  of  the  conversation  excited 
suspicions  in  Eleazer's  mind  as  to  his  belonging  to  them, 
but  they  soon  passed  away. 

The  boys,  however,  were  both  for  a  time  at  Long 
Meadow,  Massachusetts,  under  Mr.  Ely's  kind  care. 
While  Eleazer  took  readily  to  study  and  made  most  rapid 
progress,  John  Williams  was  slow  to  learn,  felt  the  re- 
straints of  school  life  and  civilization,  and  before  many 
months  went  back  to  his  wigwam  home,  "feeling  proud," 
as  he  said,  "of  Eleazer."  The  one  seemed  all  Indian,  the 
other,  it  was  remarked,  had  not  a  trace  of  the  Indian  in 
looks  or  manners. 

During  his  residence  in  Massachusetts,  Eleazer  took 
delight  in  all  the  refinements  of  social  life.  But  the  at- 
tentions shown  him  by  all  classes  of  persons  never  for  a 
moment  diverted  his  mind  from  the  great  purpose  for 
which  he  conceived  himself  created— that  of  carrying  the 
Gospel  to  the  heathen.    Says  the  Rev.  Mr.  Hanson : 


I 


'.*-, 


•;*.  - 


.     .,  ELEAZER  WILLIAMS,   1S06 

Facsimile     01    pencil    sketch    by    Chevalier    Fa^nani    f™™        ■    ■      , 
portrait   by  J.    Stewart    oi  Hartford  taial^m   iSSf&ggg* 


V     oFTHE 

UNIVERSITY 

OF 

v,CAL!fra 


^0^1 


& 


,-*^ 


■m$ 


PRINCE   DE   JOINVIL.L.E 

Son   of  King  Loms  Philippe,    sent  to  see   Eleazer  Williams 

at  Green  Bay 


FROM    STUDY    TO    WARFARE.  155 

"Providentially  a  painting  of  him  at  this  period  of  life, 
when  in  the  midst  of  his  studies,  has  been  preserved. 
The  countenance  is  fair,  with  an  expression  of  great 
sweetness  and  innocence  combined  with  thoughtful  and 
almost  Quaker  gravity.  It  strongly  resembles,  allowing 
for  the  necessary  advances  of  age,  the  earlier  pictures  of 
the  Dauphin  in  France,  and  exhibits  in  the  most  marked 
manner  the  lineaments  of  the  Bourbons."  We  give  a 
copy  of  this  picture,  a  facsimile  pencil  sketch  by  Fagnani 
from  the  original  portrait  by  J.  Stewart,  at  Hartford,  in 
1806.  The  lad  must  at  this  time  have  been  about  nine- 
teen ;  for  earlier  he  very  quaintly  records  in  his  journal : 
"I,  Eleazer  Williams,  aged  thirteen  years,  and  John  Wil- 
liams my  brother,  both  of  us,  came  to  Long  Meadow 
Wednesday  23d  of  January,  1800.  This  being  the  day  we 
began  with  Nathaniel  Ely." 

His  total  unlikeness  at  this  time  in  his  personal  appear- 
ance to  his  reputed  brother  forbids  at  once  the  supposition 
of  their  being  of  the  same  origin.  While  John  Williams 
was  truly  an  Indian,  with  long  black  hair,  his  complexion 
and  every  feature  corresponding,  Eleazer  is  represented 
as  having  brown  hair,  hazel  eyes,  light  complexion  and 
European  features.  Although  he  was  naturally  cheer- 
ful, still  a  tinge  of  thoughtful  sadness  would  steal  over 
him  when  asked  of  his  early  history.  He  would  say  he 
could  not  remember  much  about  it.  And  it  gave  him 
pain,  apparently,  that  he  could  not. 

Williams  remained  for  some  time  at  Mansfield  and 
Long  Meadow  with  the  Elys  and  became  very  much 
attached  to  them,  as  they  did  to  him.  He  was  with  them 
until  December  28,  1809,  when  he  was  put  under  the 
teaching  of  the  Rev.  Enoch  Hale  of  West  Hampton, 
Massachusetts.     In  his  journal,  which  he  had  kept  for 


156  THE    ONBIDAS. 

some  time,  were  found  recorded  many  painful  attacks  of 
illness,  with  invocations  for  grace  and  patience  to  bear 
his  sufferings — severe  pains  in  the  head  and  chest,  at 
times  bleeding  at  the  chest,  with  most  excruciating  pain, 
when  his  life  was  despaired  of.  But  the  activity  of  his 
mind  and  body  seemed  to  rise  superior  to  indisposition. 

In  1810,  after  a  return  of  his  old  malady,  and  by  the 
advice  of  friends  and  physician,  he  gave  up  study  for  a 
time,  to  travel  southward.  It  was  on  this  occasion  that 
he  first  became  acquainted  with  the  Rev.  Dr.  Hobart, 
later  consecrated  Bishop  of  New  York  and  a  warm  per- 
sonal friend.  Even  at  that  early  day  Dr.  Hobart  was 
attracted  by  Eleazer  Williams's  appearance  and  intelli- 
gence, and  showed  him  marked  attention. 

After  a  time,  and  with  great  earnestness,  Eleazer  once 
more  took  up  his  studies,  mostly  theology,  to  fit  him  to 
become  a  missionary.  Though  apparently  a  robust  youth, 
he  had  much  to  contend  against  with  his  frequent  attacks 
of  severe  pain  in  head  and  chest.  But  he  made  as  light 
of  them  as  he  could,  and  thus  continued  his  studies  at 
West  Hampton,  in  part  under  supervision  of  the  Con- 
gregational Board  of  Missions.  About  the  beginning  of 
the  year  181 2,  he  was  sent,  as  a  change  from  too  close 
study,  to  Canada,  to  Sault  St.  Louis,  near  Montreal,  and 
upon  other  expeditions,  to  see  after  the  state  of  the  In- 
dians. He  also  revisited  St.  Regis,  where  a  welcome 
awaited  him  among  his  supposed  relatives. 

But  striking  events  were  taking  place,  for  again  war 
was  likely  to  break  out  at  any  moment  between  English 
and  Americans,  the  field  of  action  being  the  northern 
part  of  New  York  and  Canada. 

Mr.  Williams  now  hastened  back  to  West  Hampton,  to 
give  report  to  the  Congregational  Board  of  Missions  as 


PROM    STUDY    TO    WARP  ARE.  157 

to  the  state  of  the  Indians  whom  he  had  visited.  When 
among  them,  he  had  in  some  instances  urged  the  estab- 
lishment of  schools  and  given  some  religious  instruction 
and  advice.  Once  more  he  was  deep  in  his  studies,  when 
in  July  he  was  sought  for.  His  ability,  reputation  and 
influence  among  the  Indians,  as  well  as  his  familiarity 
with  their  language  being  known  in  the  highest  quarters, 
he  was  immediately  selected  by  Government  as  the  best 
person  to  prevent  them  from  taking  up  arms  against  the 
United  States.  He  was  requested  to  repair  at  once  to 
the  headquarters  of  Gen.  Dearborn,  to  receive  instruc- 
tions. The  St.  Regis  Indians,  among  whom  he  had  been 
brought  up,  and  who  occupied  so  central  a  position  be- 
tween the  two  belligerent  forces,  were  undecided  what 
course  was  best  for  their  interest  and  safety  and  also 
applied  to  Eleazer  for  advice.  Thus,  a  variety  of  influ- 
ences, with  scarce  a  moment's  warning,  led  him  to  aban- 
don the  peaceful  pursuit  of  religious  study  for  the  hot 
haste  of  military  life.  All  immediate  prospect  of  prose- 
cuting his  mission  being  thus  cut  off,  and  duty  calling  him 
to  scenes  of  war,  he  set  out  for  Greenbush,  where  Gen. 
Dearborn  was  then  encamped,  and  arrived  there  on  the 
8th  of  August,  but  with  his  whole  heart  and  soul,  as  we 
have  been  told,  opposed  to  warfare.  Although  Williams 
was  still  young — not  much  more  than  twenty-four  or 
twenty-five  years  old,  on  his  arrival  at  the  camp  Gen. 
Dearborn  treated  him  with  much  courtesy,  and  he  re- 
mained for  two  days  closeted  with  him  and  Gen.  Tom- 
kins,  to  learn  what  was  required,  and  to  express  his  own 
views  as  to  the  best  method  of  carrying  the  objects  into 
effect. 

Though  he  had  no  idea  of  permanently  entering  into 
the  service  of  the  Government,  or  of  being  entrusted  with 


158  THE    ONBIDAS. 

military  power,  he  was  forced  by  circumstances  to  enter 
upon  its  service ;  for  he  was  at  once  appointed  to  the  high 
position  of  Superintendent  General  of  the  Northern  In- 
dian department,  with  most  ample  power.  Mr.  Williams 
was  to  have  under  him  the  whole  corps  of  Rangers  or 
scouts  of  the  northern  army,  whose  duty  it  was  to  spread 
themselves  everywhere  and  freely  go  in  and  out  of  the 
enemy's  camp.  This  was  a  secret  service  of  importance 
of  which  he  was  given  charge.  The  body  of  men  placed 
at  his  command  are  said  to  have  been  the  most  reckless, 
daring  and  unscrupulous  in  the  army,  and  he  frequently 
spoke  of  them  as  "the  terrible  corps,"  and  trembled  at  the 
accountability  he  assumed  in  placing  himself  at  their 
head.  But  he  is  said  to  have  gained  as  perfect  control 
over  them  as  one  born  to  command. 

The  Rangers  were  sent  out  in  every  direction,  and  re- 
ported to  him  every  movement  of  the  British  forces. 
And  the  manceuvers  of  the  American  army  were  in  a  great 
measure  governed  by  the  information  received  through 
him  as  to  the  necessity  of  dispatching  troops  to  occupy 
particular  positions.  He  was  thus  the  instrument  in 
helping  defeat  the  English  by  land  and  water,  in  the  north 
and  west. 

General  Dearborn  when  parting  with  him,  gave  him 
letters  to  General  Bloomfield  and  Colonel  Clarke  of  Bur- 
lington, New  Jersey,  and  Major  General  Mooers  of 
Plattsburg,  New  York. 

We  must  here  pass  over  events  that  kept  Mr.  Williams 
busy  for  some  time.  After  the  first  excitement  was  over, 
he  fell  ill,  and  again  conscientious  scruples  assailed  him. 
He  writes  in  his  journal :  "Oh,  that  God  would  make  all 
men  peaceful  and  live  together  in  unity.  I  am  in  dis- 
tress for  my  sins,  they  are  great.    Oh,  most  gracious  God 


FROM    STUDY    TO    WARFARE.  159 

for  Christ's  sake  pardon  and  assist  me  to  manage  the  af- 
fairs I  am  upon  with  integrity."  At  all  times  he  seems  to 
have  been  extremely  sensitive  as  to  preparing  for  the  min- 
istry and  entering  into  civil  war.  His  prayers  and  ejacu- 
lations were  always  earnest  and  touching  for  so  young 
a  man. 

After  forming  acquaintance  with  General  Bloomfield, 
and  receiving  orders  from  him,  Williams  again  set  out 
for  the  north,  and  reached  Plattsburg  on  the  8th  of  Sep- 
tember. The  next  day  Gen.  Bloomfield  arrived  and  was 
saluted  by  the  gunboats,  and  in  the  evening  Mr.  Wil- 
liams laid  before  him  the  reports  of  his  Rangers.  He 
also  had  a  long  conference  with  him  "in  relation  to  the 
Indians,  the  force  of  the  enemy,  the  state  of  defense,  the 
movements  of  the  troops,  the  strength  of  the  navy  and 
the  condition  of  the  roads  from  Champlain  to  La  Arcadia 
plains."  Both  suggestions  and  report  were  approved  of, 
as  showing  marked  executive  ability  in  Mr.  Williams. 

Under  protection  from  Gen.  Mooers,  a  letter  of  import- 
ance was  given  him  to  present  to  Major  Young  of 
Plattsburg.  Having  delivered  this  letter,  Mr.  Williams 
proceeded  with  a  corresponding  passport  to  Turner's  Inn, 
where  he  met  Captain  Tilden,  the  commander  of  the  sta- 
tion. He  was  carefully  concealed  from  the  sight  of  the 
Indians;  but  at  French  Mills  he  held  a  secret  conference 
with  the  chiefs,  distributed  to  them  money,  and  obtained 
the  promise  of  adherence  to  the  American  cause. 

We  would  here  state  that  the  Oneidas  still  in  the  State 
of  New  York,  were  again  loyal  to  the  American  side, 
and  under  some  of  their  brave  chiefs  and  warriors,  direct 
descendants  of  Chief  Hill,  Skenandoah  and  others  of 
Revolutionary  note,  did  effective  service  in  the  War  of 
1812.     And  years  later,  when  in  Wisconsin  and  the  Civil 


K5o  THE    ONEIDAS. 

War  broke  out,  they  needed  no  urging  to  show  their 
patriotism.  "Their  tribe,"  we  are  now  told  by  Mr.  Merrill, 
"furnished  135  volunteers  to  the  Union  army."  Death 
has  since  thinned  their  ranks,  but  about  twenty  of  these 
loyal  Indians  are  still  living,  and  are  among  the  leading 
men  of  the  community.  Should  not  history  give  space  to 
their  brave  deeds  as  well  as  to  those  of  other  nations  who 
may  not  have  more  faithfully  served  their  country  in  its 

time  of  need? 

Returning  through  the  woods  to  Plattsburg,  on  the 
1 6th,  Williams  sent  by  one  of  his  Rangers  a  confidential 
message  to  the  Sault  St.  Louis  Indians,  to  join  them.  He 
then  became  greatly  troubled  with  conscientious  scruples 
as  to  the  morality  of  attempting  to  withdraw  the  British 
Indians  from  allegiance  to  their  Government.  He  writes 
in  his  journal  of  having  had  a  conference  with  Gen. 
Bloomfield  on  this  question,  and  adds  with  great  sim- 
plicity :  "We  agreed  that  if  we  could  bring  them  over  to 
the  American  side  it  was  proper  and  justifiable." 

Soon  afterward  several  chiefs  arrived  from  Sault  St. 
Louis,  Canada,  and  were  presented  to  Gen.  Bloomfield, 
who  with  Col.  Clarke  held  a  conference  with  them.  A 
messenger,  or  scout,  was  then  sent  to  the  St.  Regis  In- 
dians and  to  those  of  the  Lake  of  the  Two  Mountains  to 
inform  them  that  powder  was  ready  for  them.  A  por- 
tion of  those  of  St.  Regis  being  found  unfriendly  to  the 
American  cause,  the  Commander-in-chief  thought  best  to 
send  troops  to  St.  Regis.  But  they  were  charged  to  have 
a  care  not  to  injure  the  friendly  part  of  the  tribe.  The 
attack  proved  successful.  St.  Regis  was  carried  a  num- 
ber of  prisoners  were  captured,  and  the  first  flag  was 
taken  from  the  British  during  the  war.  _ 

Mr.  Williams  at  both  Plattsburg  and  Albany  received 


FROM    STUDY    TO    WARFARE.         161 

orders  for  his  Rangers,  and  on  the  5th  of  November,  by 
invitation  of  General  Bloomfield,  attended  a  secret  coun- 
cil of  war  and  presented  his  report,  which  he  had  written 
while  lying  ill  in  bed.  As  winter  was  approaching,  they 
had  hoped  for  an  armistice,  but  Mr.  Williams  heard 
through  his  Rangers  that  the  British  were  preparing  to 
attack  them  at  Plattsburg.  On  November  7th  he  re- 
ceived an  order  from  the  Commander-in-chief  to  return  to 
Albany,  but  before  starting  was  able  to  communicate  to 
Gen.  Bloomfield  intelligence  that  the  enemy  was  prepar- 
ing for  an  attack.  In  the  evening  Generals  Bloomfield 
and  Mooers  discussed  with  him  the  plans  of  the  ensuing 
campaign,  after  which  Williams  sent  out  orders  in  differ- 
ent directions  to  the  Rangers  and  information  to  the  In- 
dians, and  the  next  morning  he  was  on  his  way  to  Albany 
with  haste,  issuing  orders  as  he  went,  to  some  of  the 
posts.  "Arriving  at  Albany  on  the  18th,  he  dined  with 
the  Commander-in-chief,  and  received  from  the  War  De- 
partment a  complimentary  communication  concerning  the 
efficient  services  of  his  corps  and  further  instructions  in 
relation  to  his  department. 

Williams  was  to  leave  for  the  north  the  next  day,  but 
snatched  a  few  moments  to  have  conversation  with  the 
Rev.  Mr.  Clowes,  a  Church  clergyman  at  Albany,  and 
obtain  some  religious  advice.  There  a  rather  singular 
incident  deserving  of  record  occurred.  A  brilliantly  il- 
luminated missal,  of  the  character  in  use  in  Cathedral 
churches  on  the  Continent,  lay  on  the  study  table  of  Mr. 
Clowes;  at  the  sight  of  it  young  Williams,  who  was  re- 
markable for  his  usually  quiet  and  self-possessed  de- 
meanor, became  suddenly  agitated,  it  is  said,  to  an  aston- 
ing  degree,  so  as  almost  to  give  the  impression  of  tem- 
porary insanity,  and  in  the  most  earnest  manner,  as  if 


162  THE    ONBIDAS. 

some  mysterious  chord  of  feeling  was  touched,  besought 
that  it  might  be  given  him.  The  request  was  refused,  not 
so  much  on  account  of  the  value  of  the  book,  as  because 
the  act  was  looked  upon  as  of  unaccountable  eccentricity. 
But  the  singular  event  was  long  afterward  recalled  by  the 
Rev.  Mr  Clowes's  brother  as  having  had  a  deeper  mean- 
ing than  was  at  the  time  supposed. 

Mr.  Williams  hastened  his  return  to  Plattsburg,  and 
there  received  important  information  from  his  Rangers. 
It  is  thus  noted  in  his  journal :  "My  communications  to 
the  council  yesterday  were  received  with  attention.  Gen. 
Smith  was  highly  gratified  with  and  ordered  something 
extra  to  the  Rangers  to  encourage  them  in  their  fidelity  to 
the  Government.  The  extensive  power  invested  in  me  I 
have  endeavored  constantly  to  exercise  with  the  greatest 
moderation.  The  great  and  glorious  principles  of  religion 
I  trust  have  governed  all  my  acts.  Thus  far  the  War  De- 
partment has  approved  my  acts  and  also  the  officers  with 
whom  I  have  been  immediately  connected  in  these  fron- 
tiers. Major  General  Mooers  and  Mr.  Sailly  of  the  cus- 
tom department  have  been  very  useful  to  me  in  my  move- 
ments." 

In  the  battle  that  took  place  at  Plattsburg,  September 
ii,  1814,  the  British  were  defeated,  though  they  far  out- 
numbered the  American  forces.  Various  skirmishes  took 
place  during  the  winter,  the  enemy  repelled  by  the  officers 
in  charge;  among  them  Generals  Macomber,  Mooers, 
Major  General  Dearborn,  and  other  men  of  note.  The 
corps  of  Rangers  under  Williams's  command  were  doing 
effective  service  by  keeping  them  informed  of  every 
movement  of  the  British.  They  fearlessly  penetrated 
into  the  neighborhood  of  the  enemy,  to  bring  back  in- 
formation to  Mr.  Williams.     Now  word  came  to  him  that 


FROM    STUDY    TO     WARFARE.  163 

an  attack  was  meditated  upon  some  posts  on  Lake 
Ontario,  either  Oswego  or  Sacketts  Harbor. 

"I  learn,"  says  Williams,  "by  the  scouts,  that  Sir 
George  Prevost  has  passed  Prescott  for  Kingston.  I 
have  sent  speedy  communication  to  proper  officers  at 
Ogdensburg  and  Sacketts  Harbor  and  requested  the  lat- 
ter to  alarm  the  officers  at  Oswego." 

Later  he  learned  that  an  attack  had  been  made  on  Sac- 
ketts Harbor.  The  British  were  defeated  by  General 
Brown,  after  considerable  loss  on  his  side.  But  it  was  said 
that  the  timely  information  they  had  received  through 
Mr.  Williams  saved  Sacketts  Harbor. 

Later,  March  17th,  Mr.  Williams  writes:  "We  have 
heard  much  of  the  movements  of  the  enemy.  Saw  some 
of  the  Indian  Chiefs.  Their  future  course  was  explained 
to  them.  Plattsburg,  March  19th.  I  made  my  report  to 
Col.  Pike.  He  appeared  to  be  satisfied.  He  has  himself 
received  instructions  to  proceed  with  his  regiment  to 
Sacketts  Harbor.  I  am  informed  that  Gen.  Dearborn  has 
gone  thither."  Then  showing  the  deep  religious  part  of 
his  nature,  Eleazer  adds :  "I  had  a  long  conversation  with 
one  of  the  officers  of  artillery  upon  religion,  who  to  all 
appearance  is  an  infidel."  Again  he  records :  "Although 
I  am  in  the  midst  of  the  din  of  war,  yet  I  do  not  forget 
my  duty  to  God,  it  has  been  a  blessed  day  with  me.  What 
can  be  more  happy  to  a  sinful  creature  than  a  close  com- 
munion  with  God." 

From  Plattsburg  he  records :  "We  have  the  melancholy 
intelligence  to-day  that  on  the  attack  upon  York  near 
Toronto,  Upper  Canada,  Col.  Pike  was  slain,  but  that  the 
place  was  taken  on  the  27th  of  April.  I  lament  the  loss 
of  the  amiable  and  brave  Col.  Pike."  All  indeed  mourned 
over  the   death  of  this  brave  and  noted  officer,   after 


164  THE    ONBIDAS. 

whom,  upon  one  of  his  earlier  expeditions,  Pike's  Peak 
was  named.  One  of  the  last,  if  not  the  very  last  of  his 
official  letters,  is  prophetic.  It  has  been  handed  down  in 
our  family,  and  is  now  by  me.  He  thus  addresses  Gen- 
eral Bloomfield,  his  commanding  officer: 

Sacketts  Harbor,  April  13,  1813. 
"Dear  General: 

"Mr.  Davis,  who  will  deliver  you  this,  will  inform  you 

that  we  expect  to  sail  for the  moment  the  ice  is 

entirely  out.  I  shall  lead  a  column  of  1,500  men  of  the 
6th,  15th,  and  16th  with  Artillery  and  Light  Troops. 
Should  we  not  be  victorious  you  will  not  hear  of  me 
again,  but  I  take  this  opportunity  my  dear  General  of 
assuring  you  of  my  eternal  gratitude  and  high  esteem. 

"Z.  M.  Pike. 

"General  Joseph  Bloomfield. 

"N.  B.— Ogden  is  well." 

The  Ogden  alluded  to  was  Lieutenant  Ogden  Bloom- 
field. nephew  of  General  Bloomfield,  who  accompanied 
Colonel  Pike  to  Canada.  Shortly  after  they  landed  at 
York,  Colonel  Pike  was  killed  and  Lieutenant  Ogden 
Bloomfield  was  shot  just  as  he  had  captured  a  British 
flag.  It  was  wrapped  around  his  body,  and  he  was 
brought  on  board  the  vessel  that  returned  with  Colonel 
Pike's  remains. 

We  have  given  but  a  few  prominent  events  connected 
with  the  War  of  18 12,  in  part  as  found  in  Eleazer  Wil- 
liams's journal,  and  merely  to  show  the  military  side  of 
his  character,  his  executive  ability  and  recognition  as 
commander  among  men  of  distinction.  When  more 
troops  were  needed  for  border  defense.     Williams  was 


FROM    STUDY    TO     WARFARE.  165 

pressed  into  active  service  and  proved  a  brave  soldier. 
In  one  of  the  battles  in  which  he  took  part,  he  received  a 
wound,  from  the  effects  of  which  he  suffered  severely  at 
times  throughout  his  life. 

Says  the  Rev.  J.  H.  Hanson,  his  biographer:  "The 
military  life  of  Mr.  Williams  closed  with  its  most  bril- 
liant if  not  its  most  arduous  and  trying  hour.  Entering 
the  service  of  the  United  States  in  the  first  instance 
merely  from  a  sense  of  duty  and  without  any  desire  for 
personal  distinction,  which  allures  so  many,  he  had  ful- 
filled the  part  of  a  noble  minded  commander  and  gallant 
soldier.  The  nature  of  his  office,  a  secret  service,  though 
responsible  in  the  extreme  and  demanding  the  highest 
responsibility  mental  and  moral  kept  him  necessarily  in 
the  background,  though  he  had  the  full  confidence  and 
esteem  of  Government  and  high  military  officers,  who 
rightly  estimated  his  worth  because  they  reaped  the  fruits 
of  it  in  almost  every  important  event  of  the  war.  The 
public  at  large,  though,  knew  little  of  the  wisdom,  integ- 
rity, fortitude  and  moderation  which  he  had  displayed. 

"No  one/'  continues  Hanson,  "not  deeply  prejudiced, 
or  lost  to  discernment,  can  read  the  simple  war  journal  of 
Mr.  Williams  unostentatiously  truthful  as  a  dying  con- 
fession, without  feeling  here,  in  all  the  elements  that  make 
a  man,  a  manly  man.  There  are  few  tests  of  character 
like  that  of  military  life.  Whatever  a  man  has  of  good  or 
evil  in  him  is  called  forth  and  no  preux  chevalier  of  olden 
times  could  more  modestly  and  stainlessly,  I  say  nothing 
of  courage,  for  that  apart  from  other  qualities  is  animal, 
with  more  of  the  spirit  of  Christian  moderation  and  self 
sacrifice,  have  played  his  part,  than  Eleazer  Williams." 

During  the  whole  of  the  war  he  never  relinquished  the 
idea  of  becoming  an  Indian  missionary.     He  retired  at 


166  THE    ONBIDAS. 

every  opportunity  to  his  room  for  prayer,  meditation  and 
study,  having  kindly  thoughts  even  for  his  national  ene- 
mies, and  in  the  spirit  of  one  of  the  noblest  hearts  that 
bled  during  the  civil  wars  of  England  supplicating  God 
for  peace  even  on  the  battle-field. 


REMOVAL    TO    WISCONSIN.  16; 


Chapter   XIV. 
Removal  to  Wisconsin. 

The  young  soldier,  Eleazer  Williams,  was  for  some 
time  confined  to  his  room,  suffering  severely  from  the 
wound  received  in  battle.  When  able  to  be  moved  he 
was  taken  to  his  old  home  in  Caughnawaga  among  the 
St.  Regis  Indians,  and  sedulously  attended  by  Thomas 
Williams,  his  reputed  father,  who  restored  him  to  health 
and  strength  through  use  of  well  known  Indian  herbs. 

While  feebly  reposing  on  his  sick-bed  Eleazer's 
thoughts  and  aspirations  went  back  to  their  old  channel. 
Military  glory  or  advancement,  which  he  could  easily 
have  secured,  had  no  part  in  his  mind.  It  was  still  his 
great  and  earnest  desire  to  be  a  soldier  of  Christ  and  fight 
under  His  banner  against  sin  and  evil ;  and  he  determined, 
if  spared,  to  spend  the  remainder  of  his  days  in  preach- 
ing the  Gospel  to  the  Indians.  Most  of  the  St.  Regis  In- 
dians, with'  whom  he  had  been  brought  up  in  boyhood, 
and  who  had,  with  many  of  the  Mohawks,  Oneidas  and 
Onondagas  earlier  become  Protestant  Christians  through 
missionary  teachings,  were  now  so  completely  under  Ro- 
man Catholic  influences  and  so  prejudiced  against  the 
Protestants,  that  Williams  saw  he  could  not  work  to 
advantage  with  them. 

His  New  England  friends  among  the  Congregational- 
ists  had  been,  and  were  still  exceedingly  kind  to  him ;  but 
his  thoughts  dwelt  most  upon  the  Episcopal  Church  and 
services,   toward  which  even  during  war-times  he  had 


i68  THE    ONBIDAS. 

through  conversation  and  study  a  strong  leaning.  Says 
Mr.  Hanson :  "To  his  predilections  for  the  Episcopal 
Church  was  added  the  belief  that  her  ritual  and  discipline 
would  be  more  serviceable  to  the  Indians  than  the  extem- 
poraneous worship  of  other  denominations,  and  accord- 
ingly, after  his  recovery,  or  in  May,  1816,  he  made  a 
journey  to  New  York  to  lay  his  plans  before  Bishop  Ho- 
bart  and  receive  his  advice.  In  his  journal  we  find  writ- 
ten :  "I  wish  to  make  known  to  the  Bishop  my  feelings  in 
regard  to  the  Episcopal  Church.  Her  ministry,  doc- 
trines, discipline  and  mode  of  worship.  I  am  fully  per- 
suaded they  are  in  accordance  with  the  word  of  God.  I 
have  read  much  upon  the  claims  of  the  Church  and  I  now 
firmly  believe  she  is  the  true  and  sound  part  of  the 
Church  Militant,  or  Church  of  Christ.  Church  history 
has  been  my  companion  for  more  than  a  year.  Several 
authors  I  have  read  on  the  subject." 

It  will  thus  be  seen  that  it  was  through  his  own  strong 
convictions  and  close  study  that  Mr.  Williams  decided 
upon  the  step  he  was  about  to  take.  Later  and  other 
interviews  with  the  Rev.  Mr.  Butler  confirmed  him  in 
these  views.  He  speaks  of  Mr.  Butler  with  much  affec- 
tion, and  as  giving  him  letters  to  Bishop  Hobart,  of  New 
York,  the  Rev.  Mr.  Clowes  and  Lieutenant  Governor 
Taylor,  of  Albany.  The  Bishop,  whom  he  had  before  met, 
received  him,  he  says,  with  great  cordiality,  and  appeared 
to  be  much  gratified  at  his  decision.  The  Bishop,  we 
find,  acknowledged  the  duty  of  the  Church  to  the  Indians, 
and  promised  his  hearty  co-operation  in  the  design  of  Mr. 
Williams  to  go  among  them. 

While  in  New  York,  he  was  confirmed  and  made  his 
first  Communion.  It  was  in  St.  John's  Church  on  the 
21st  of  May,  1815,  and  from  the  hands  of  Bishop  Hobart 


REMOVAL    TO    WISCONSIN.  169 

and  the  Rev.  R.  T.  Onderdonk.  Of  the  kindness  of  the 
latter,  with  whom  he  stayed  while  in  New  York,  he 
speaks  in  terms  of  gratitude  and  affection.  It  was  de- 
cided by  the  Bishop  to  send  him  to  the  Oneidas  as  a  cate- 
chist,  lay-reader  and  school-teacher.  And  in  this  humble 
capacity  he  continued  for  six  years  in  the  State,  perform- 
ing all  the  duties  of  the  minister  except  the  administration 
of  the  Sacraments. 

Says  one  familiar  with  those  times:  "So  unobtrusive 
was  he  in  this  respect  that  although  his  labors  were 
crowned  with  remarkable  success,  a  whole  tribe  of 
heathens  brought  to  confess  Christ,  and  he  enjoyed  the 
full  confidence  of  the  Bishop  Hobart  he  did  not  apply  for 
ordination  until  the  year  1826.  He  had  as  little  desire 
for  self-aggrandizement  in  the  Church  as  in  the  army. 
Provided  he  rightly  did  the  work  assigned  him,  he  was 
satisfied."  Another  person  with  his  youth,  capabilities 
and  endowments  would  have  despised  the  wigwams  of 
the  Indians,  and  sought  for  popularity  and  station  in 
cities  and  in  the  applause  of  the  wealthy  and  the  intel- 
lectual.   But  personal  display  was  not  in  his  nature. 

Almost  instinctively  young  Williams  seems  to  have  at- 
tached himself  everywhere  to  the  highest  and  most  gifted 
minds.  "And  there  are  few  men,"  says  Hanson,  "who 
have  adorned  the  annals  of  the  country  from  John  Ran- 
dolph to  General  Taylor,  of  his  day,  who  have  not  en- 
joyed the  society  and  esteem  of  Eleazer  Williams."  But 
through  all  vicissitudes  his  affections  reverted  to  the  In- 
dian hut,  and  to  preach  to  them  the  glad  tidings  of  salva- 
tion was  the  one  absorbing  desire  of  his  heart. 

The  acceptance  of  Eleazer  Williams  by  Bishop  Hobart 
and  his  appointment  to  the  Oneidas  as  teacher,  catechist 
and  lay-reader  has  already  been  stated  with  some  account 


i7o  THE    ONEIDAS. 

of  his  work  among  them.  The  Confirmation  service,  for 
which  he  had  made  preparation,  is  said  to  have  been  the 
first  occasion  on  which  the  Oneidas  had  been  visited  by  an 
American  Bishop,  or  the  rite  administered  by  one  among 
them.  The  service  was  described  by  one  present  as 
deeply  impressive.  The  unfinished  chapel  was  filled  to 
overflowing  and  the  touching  reverence  of  the  Indians 
both  young  and  old,  was  very  affecting.  Some  of  the 
clergy  present  were  moved  to  tears,  and  so  deeply  af- 
fected that  they  withdrew  to  offer  up  prayers  of  thankful 
praise  before  the  service  was  completed. 

Mr.  Williams  acted  as  interpreter  for  the  Bishop.  He 
had  been  most  faithful  in  his  instructions  to  the  Indians 
and  was  soon  afterward  admitted  as  a  candidate  for  Dea- 
con's Orders  on  the  recommendation  of  the  Standing 
Committee. 

The  following  year  the  little  Church  built  by  them 
through  much  self-denial,  was  completed,  and  Septem- 
ber 21,  1 8 19,  it  was  consecrated  under  the  name  of  St. 
Peter's  Church.  On  this  occasion  the  Bishop  confirmed 
56  persons,  and  baptized  2  adults  and  46  infants,  all 
Oneidas. 

Mr.  Williams  continued  faithful  in  his  services,  but 
since  he  was  not  an  ordained  priest  other  clergymen  oc- 
casionally visited  the  mission  for  the  purpose  of  adminis- 
tering the  Sacraments.  The  devoted  Father  Nash,  pio- 
neer missionary  of  Otsego  County,  held  services  there  in 
connection  with  the  Rev.  Mr.  Orderson  of  the  Island  of 
Barbadoes  in  the  spring  of  182 1.  On  this  occasion  5 
adults  and  50  children  were  baptized.  In  speaking  of 
this  visit  Father  Nash  says :  "In  the  month  of  May  last 
I  visited  the  Church  at  Oneida  and  with  pleasure  can  tes- 
tify to  the  excellent  order  observed.    In  no  congregation, 


REMOVAL    TO    WISCONSIN.  171 

although  I  have  seen  many  solemn  assemblies,  have  I  be- 
held such  deep  attention  and  such  humble  devotion. " 

But  the  poor  tried  Indians  were  not  long  to  enjoy  their 
settlement,  or  the  church  they  had  worked  so  hard  to 
erect.  Of  this  period  Miss  Cooper  writes  most  graphi- 
cally : 

"Important  changes  were  at  hand.  The  rapid  en- 
croachment of  the  white  race,  the  sudden  rush  of  civiliza- 
tion, began  to  trouble  the  Oneidas  grievously.  They 
were  amazed  and  bewildered  at  the  extraordinary  changes 
going  on  about  them.  In  past  generations  the  advance  of 
civilization  had  been  gradual.  But  they  were  now  hear- 
ing every  day  of  some  fresh  tracks  in  the  old  forest,  of 
some  new  town  springing  up  as  if  by  magic  among  the 
stumps  of  ancient  woods  where  they  had  hunted  the  deer 
and  the  bear  only  a  few  years  earlier.  The  four  winds  of 
heaven,  as  they  swept  over  the  Oneida  cabins,  seemed  to 
bring  every  hour  the  echoes  of  this  new  life  rushing  into 
the  wilderness,  and  with  every  rising  sun  they  seemed  to 
hear  the  strides  of  civilization  coming  nearer  and  nearer. 

"They  were  greatly  disturbed.  Many  were  the  talks 
and  councils  held  among  the  chiefs ;  the  red  people  have 
strong  local  attachments,  they  dread  leaving  their  old 
home-ground,  and  the  graves  of  their  fathers;  but  they 
felt  the  dangers  of  their  position,  the  whites  were  ve\  y 
powerful,  they  were  weak  and  helpless.  At  Kunawaloa, 
Utica,  they  were  surrounded  by  evil  minded  traders,  and 
speculators,  who  coveted  their  lands.  'They  stand  in  the 
way  of  the  whites ;  they  must  be  swept  out !'  was  the  cry 
of  these  unprincipled  men.  Ere  long  the  question  was 
decided.  The  Oneidas  resolved  to  move  into,  the  wilder- 
ness towards  the  setting  sun,  beyond  the  great  lakes." 

Mr.  Williams,  foreseeing  this,  had  first,  and  with  the 


172  THE    ONBIDAS. 

approval  of  some  of  their  chiefs,  gone  to  Wisconsin  to 
look  up  lands  for  them.  It  was  his  great  ambition  and 
desire  to  found,  if  possible,  a  sort  of  Confederacy  in  the 
then  wilderness  territory  somewhat  upon  the  plan  of  their 
ancient  League,  though  with  church  and  schools,  or  a 
large  college  as  their  center.  But  he  was  falsely  accused 
by  some  enemy,  or  jealous  persons,  of  wishing  to  form  an 
empire  with  himself  as  ruler,  which  indeed  was  furthest 
from  his  intentions.  He  had  simply  hoped  to  effect  a 
favorable  treaty  between  the  Tuscaroras,  Oneidas,  and 
Stockbridge  Indians  with  the  Menominee  and  Winnebago 
tribes  near  Green  Bay,  who  owned  a  large  portion  of  that 
territory  and  who  had  felt  willing  to  welcome  the  New 
York  Indians  among  them.  Arrangements  were  made 
for  a  great  Council;  but  though  a  number  of  chiefs  at- 
tended and  a  sort  of  treaty  was  effected,  it  did  not,  from 
the  cause  already  stated,  end  favorably. 

Mr.  Williams,  with  the  approval  of  Bishop  Hobart, 
then  went  to  Washington  to  urge  upon  the  Hon.  John  C. 
Calhoun,  Secretary  of  War,  and  others,  to  favor  the 
Oneidas  in  a  settlement  in  that  part  of  Wisconsin,  and 
this  time,  under  Government  patronage,  he  succeeded. 
And  though  "an  Empire"  as  it  had  been  derisively  called, 
was  not  formed,  the  United  States  Government  concluded 
a  treaty  with  the  Oneidas  and  Tuscaroras,  giving  them 
65,000  acres  of  land  in  Wisconsin  in  consideration  of 
yielding  their  lands  in  New  York.  Mr.  Williams  was 
not  acting  alone  in  this,  but  consulting  with  their  chiefs, 
some  of  whom  had  examined  the  land  and  helped  sign  the 
treaty. 

In  alluding  to  that  early  time,  the  Rev.  Mr.  Merrill 
writes:  "Foremost  among  the  hereditary  Oneida  Chiefs 
was  another  Skenandoah,  or  'Running  Deer/  the  last  of 


Chief  Skenandoah 


Chief  Daniel  Bread 


REMOVAL    TO    WISCONSIN.  173 

the  New  York  Chiefs  and  one  of  the  most  famous  ones  of 
the  west.  He  was  a  descendant  of  the  Skenandoah 
whom  we  have  previously  described.  It  was  this  later 
Skenandoah  who  in  company  with  Eleazer  Williams 
headed  the  Oneidas  when  they  came  from  New  York  to 
Wisconsin.  In  his  younger  days  he  was  of  very  striking 
appearance,  being  six  feet  tall  and  weighing  about  200 
pounds.  A  most  noted  orator  of  his  tribe,  he  had  much 
to  do  with  its  affairs.  He  was  a  delegate  at  Albany, 
N.  Y.,  when  the  lands  of  the  tribe  in  that  State  were  sold, 
and  also  a  representative  to  Washington  when  their  re- 
moval to  Wisconsin  was  being  arranged  with  the  Govern- 
ment. He  was  looked  up  to  and  had  much  authority  as 
an  adviser  of  his  people  not  only  at  this  important  crisis 
in  the  removal  of  the  tribe,  but  throughout  his  long  life. 
Many  and  great  were  the  changes  that  Skenandoah  saw 
in  his  people  from  the  time  he  brought  them  into  what 
was  then  practically  the  great  unknown  Northwest  until 
the  close  of  his  life  in  1897. 

"Another  famous  Chief  of  the  Oneidas  and  the  most 
noted  of  the  Council  Chiefs  was  the  great  orator  Daniel 
Bread.  He,  too,  was  most  prominent  in  the  affairs  of  the 
Nation,  both  during  their  residence  in  New  York,  and 
after  their  establishment  in  the  Wisconsin  Home. 

"Let  us  try  and  imagine  the  scene  of  one  of  the  last 
famous  Councils  presided  over  by  these  great  Chiefs  of 
Oneida,  Skenandoah  and  Bread.  Picture  the  goodly  ar- 
ray of  Chiefs  in  coats,  more,  in  blankets  and  decorated 
with  feathers,  wampum  and  vermilion.  No  one  has 
brought  his  weapon  of  war,  but  all  have  come  with  the 
pipe,  the  sacred  emblem  of  peace.  They  have  been  called 
to  the  Council  to  meet  the  Governor,  and  receive  his 
proposition  to  sell  this  new  country  upon  which  they  have 


174  THE    ONBIDAS. 

so  recently  settled,  and  move  on  again,  this  time  beyond 
the  Mississippi.  This  would  involve  the  removal  of  all 
the  Indians  known  as  the  New  York  Indians,  the 
Brothertowns,  the  Stockbridges  and  the  Oneidas.  They 
are  told  they  had  already  agreed  in  183 1,  to  sell  their 
country  whenever  the  President  wished  to  purchase. 
This  clause,  however,  had  been  fraudulently  inserted 
after  the  treaty  was  signed  at  Washington. 

"The  Brothertown  chiefs  said  their  tribe  had  long  since 
lost  their  own  language,  and  had  become  so  entirely  iden- 
tified with  the  whites  in  manners,  habits  and  pursuits,  that 
they  were  reluctant  about  moving  and  wished  they  might 
be  permitted  to  remain  as  citizens  of  the  United  States. 
The  Stockbridges  wished  first  to  examine  the  country 
which  the  President  proposed  to  give  them.  It  is  said  of 
the  Stockbridges,  that  with  their  venerable  Chief  Met- 
oxen  at  their  head,  they  had  for  a  long  time  professed 
Christianity,  and  every  morning  and  evening  during  the 
session  of  the  Council,  they  sung  hymns  to  the  Saviour 
and  offered  prayers.  Their  quiet  behavior  was  also  re- 
marked upon  as  being  in  strong  contrast  with  the  noise 
and  misconduct  of  some  of  the  white  men." 

The  Oneidas  were  totally  averse  to  removal.  The 
Chiefs  of  the  "First  Christian  Party,"  as  the  Oneidas 
were  called,  did  not  come  to  the  Council,  until  they  were 
sent  for  the  third  time.  And  then  their  orator,  Chief 
Daniel  Bread  came  into  prominence.  His  speech  made  at 
this  Council,  shows  the  dignity  of  his  clear  oratory. 

"Father :  What  we  have  long  feared  has  at  last  come  to 
us.  We  have  just  settled  in  this  country;  have  hardly 
laid  down  the  packs  from  our  shoulders  and  recovered 
from  the  fatigue  of  our  journey  here,  when  you  wish  us 
again  to  remove.     It  is  discouraging.     It  discourages 


REMOVAL    TO    WISCONSIN.  175 

those  that  have  come  out  from  New  York,  and  those  left 
behind. 

"Father:  The  white  men  are  powerful,  and  they  are 
rich.  You  can  turn  the  river  of  the  water;  you  can  dig 
away  the  mountain ;  why  then  do  you  want  the  little  spot 
that  we  have?  It  is  but  a  little  time  since,  and  we  pos- 
sessed the  whole  country ;  now  you  have  gained  all  but  a 
few  spots.    Why  will  you  not  permit  us  to  remain  ? 

"Father:  We  are  thankful  for  the  good  example  of  the 
white  man.  They  have  taught  us  to  cultivate  our  lands ; 
we  wish  to  follow  that  example  still;  we  have  felt  the 
effects  of  removal.  It  is  like  a  feather  blown  about  by  the 
wind;  we  wish  to  be  like  those  heavy  substances  which 
stay  in  the  ground.  If  we  are  like  the  feather,  we  may 
soon  be  blown  beyond  the  Rocky  Mountains. 

"Father :  We  are  in  great  distress.  We  go  to  our  work, 
and  while  cutting  down  the  trees,  it  seems  as  if  a  whip 
were  held  over  us.   Something  tells  us,  'This  is  not  yours.' 

"Father:  You  promise  us  a  good  country  beyond  the 
Mississippi.  We  are  satisfied  with  the  soil  and  climate 
where  we  now  are,  and  besides,  how  can  we  live  in  peace 
with  the  natives  there?  In  former  years,  they  have  had 
war  with  our  people ;  we  killed  many  of  them ;  blood  is 
yet  on  the  knife.    How  can  we  meet  them  in  peace? 

"Father :  We  have  long  shown  our  good  feeling  to  the 
white  man,  by  giving  them  room.  We  have  given  them 
lands,  until  they  have  a  greater  country  than  Great  Brit- 
ain. It  is  not  yet  full.  Why  then  will  you  not  suffer  us 
to  remain  ?  The  white  people  in  our  neighborhood  do  not 
disturb  us;  we  wish  to  live  with  them  still;  we  want  to 
remain  where  we  are." 

It  was  in  the  year  1823,  that  their  removal  from  New 
York  seemed  inevitable  and  was  decided  upon,  when  a 


176  THE    ONBIDAS. 

large  portion  of  the  Oneidas,  preceded  by  Eleazer  Wil- 
liams and  their  Chief  Skenandoah,  left  New  York  for 
their  new  home.  The  position  chosen  by  their  chiefs  was 
a  valley,  or  strip  of  land,  8  or  9  miles  wide  and  12  long, 
a  few  miles  west  of  Green  Bay,  Wisconsin.  A  small 
stream  ran  through  it,  where  the  Indians  could  fish;  and 
here  were  wild  fowl  in  abundance.  The  little  river  they 
named  Ta-lon-ga-wa-nay,  "the  place  of  the  many  ducks" ; 
and  their  Reservation  was  long  known  as  the  Duck  Creek 
Mission.  The  great  arm  of  Lake  Michigan  known  to  us 
as  Green  Bay,  became  in  their  speech  Haw-ha-La-lik- 
ong-gay,  "the  home  of  many  men." 

The  land  they  had  purchased  was  an  unbroken  forest, 
and  the  streams  which  threaded  this  wilderness  had  worn 
for  themselves  deep  channels,  from  which  the  timber  land 
rose  in  easy  elevation  on  either  bank,  assuming  here  and 
there  the  dignity  of  hills.  The  forest  was  chiefly  com- 
posed of  pine,  oak,  chestnut  and  maple.  The  Oneidas 
were  busy  people  in  getting  settled  on  their  Reservation. 
The  first  step  of  the  red  people  was  to  build  wigwams  of 
bark  along  the  banks  of  the  streams;  then  came  the 
clearing  of  a  small  space  in  the  forest  for  the  little  fields 
of  maize,  beans  and  potatoes. 

The  toil  of  the  first  year  was  severe,  and  it  fell  chiefly 
upon  the  women.  The  Oneida  men,  at  heart,  still  despised 
field  labor.  However  they  supplied  the  families  well  with 
game,  venison,  wild  turkeys,  duck  and  fish.  Matters 
went  on  quietly  and  steadily  in  the  new  country.  The 
bark  wigwams  disappeared ;  cabins  of  unhewn  logs  took 
their  place.  The  size  of  the  little  fields  was  enlarged. 
The  number  of  cattle  and  sheep  increased.  After  a  time, 
the  men  went  to  work  more  in  earnest ;  cows,  and  oxen, 
and  swine  were  purchased ;  the  plough  was  set  in  motion ; 


Log  Church  Built  by  Eleazer  Williams  about  1S25 
The   Original   Hobart   Church 


Duck   Creek 


REMOVAL    TO    WISCONSIN.  177 

a  few  horses  appeared  on  the  largest  farms.  Still  the 
people  were  very  poor  and  had  many  hardships  to  con- 
tend with.  They  mourned  for  the  old  gardens  and 
orchards,  and  fruit  trees  they  had  left  behind  them.  But 
with  help  from  their  faithful  missionary,  Eleazer  Wil- 
liams, they  were  encouraged  to  plant  fruit  trees,  cultivate 
their  grounds,  and  send  their  children  to  him  for  instruc- 
tion. Though  slowly,  they  were  steadily  making  more 
hopeful  advancements  on  their  Reservation. 

Every  Sunday  the  little  flock  gathered  for  public  wor- 
ship beneath  the  shade  of  the  old  trees.  Other  small  bands 
arrived,  from  time  to  time,  from  the  old  home.  A  little 
church  was  built,  of  hewn  logs.  The  task  was  undertaken 
with  a  good  will ;  men  and  women  all  were  ready  to  lend 
a  helping  hand.  The  timber  was  chosen  standing ;  in  the 
old  forest  these  trees  were  felled,  the  bark  was  removed, 
and  the  logs  were  neatly  squared. 

When  the  little  building  was  completed,  a  name  had  to> 
be  chosen.  The  Oneidas  wished  to  know  if  their  little 
rude  church  of  logs,  so  far  away  in  the  wilderness,  might 
bear  the  name  of  their  " Father,"  Bishop  Hobart.  Their 
wish  was  complied  with,  and  their  church  still  bears  to- 
day the  name  of  "Hobart  Church."  The  accompanying 
sketch  of  the  little  log  church  was  made  from  a  descrip- 
tion of  it,  given  by  one  of  the  very  old  women  of  the  tribe, 
who  could  just  remember  how  the  building  looked. 

Bishop  Hobart  was  not  unmindful  of  them,  though  re- 
moved from  his  State  and  jurisdiction.  He  visited  them 
in  their  new  home  and  gave  them  much  helpful  advice. 
Although  small  bands  were  arriving  at  the  new  reserva- 
tion, a  considerable  number  of  the  Oneidas  were  still 
upon  their  old  grounds  in  New  York.  Through  Mr. 
Williams's  efforts,   with  approval   from   Bishop   Hobart 


178  THE    ONEIDAS. 

and  the  Board  of  Missions,  Mr  Solomon  Davis  was  sent 
as  missionary  catechist  and  teacher  among  them.  Mr. 
Williams  kindly  had  him  installed  in  his  own  quarters, 
and  gave  him  the  use  of  his  books,  as  well  as  much  help- 
ful advice.  A  salary  of  $500  from  the  Government  and 
the  Missionary  Board  was  also  secured  for  Mr.  Davis, 
though  Mr.  Williams,  of  retiring  disposition,  had  not 
asked  for  such  help  for  himself.  He  had  worked  patiently 
with  his  own  hands  towards  his  support,  receiving  only 
a  small  annual  stipend  of  $150  from  the  Mission  Society 
and  what  little  help  the  Indians  could  give  him. 

In  the  meantime,  Mr.  Williams  was  working  hard  for 
them  all  at  the  West,  to  secure  as  favorable  a  treaty  from 
the  Menominees  and  Winnebagoes,  as  also  some  help  and 
influence  from  Government.  There,  however,  seemed  to 
be  some  influence  at  work  against  him;  his  acts  and 
motives  were  misjudged.  While  the  First  Christian 
Party  were  as  one  with  him,  the  Second  Christian  Party, 
evidently  instigated  by  some  one,  were  misrepresenting 
his  acts  and  motives,  and  unexpectedly  showed  unwilling- 
ness to  leave  their  old  ground.  They  declared  it  was  Mr. 
Williams  who  was  the  sole  cause  of  their  removal,  to  aid 
his  own  ambitious  designs.  And  yet  many  of  them  had 
approved  of  it,  felt  the  encroachments  of  the  whites,  and 
knew  that  a  portion  of  their  lands  was  in  jeopardy 
through  some  previous  boundary  line  pre-emption  claims. 

These  Indians,  it  was  thought,  had  been  influenced 
through  a  spirit  of  jealousy;  and,  let  us  hope,  without 
knowledge  of  the  lasting  effect  of  scattering  such  evil 
seeds.  For  some  time  Mr.  Williams  could  not  understand 
these  insidious  reports  or  see  that  they  were  creating 
difficulties  in  securing  as  generous  a  treaty  from  the 
Menominees  as  at  first  had  been  expected,  indeed,  pro- 


REMOVAL     TO     WISCONSIN.  179 

posed  by  them.  Yet  undoubtedly  it  created,  and  was  the 
cause  of  added  trouble,  then  and  later,  in  a  right  adjust- 
ment and  agreement  to  some  parts  of  the  treaty  made  at 
that  time.  But  these  wrongs  and  difficulties  we  would 
not  now  enter  into.  They  are  among  the  complicated  and 
unpleasant  events  of  the  past. 

Much  time  and  money,  out  of  Mr.  Williams's  own 
limited  means,  were  expended  by  him  in  going  back  and 
forth  to  Washington  to  settle  these  affairs.  An  effort 
made  to  ascertain  who  were  his  detractors,  resulted  in 
finding  that  they  were  instigated,  possibly  through  jeal- 
ousy, by  a  young  person  whom  he  had  befriended.  With 
a  Christian  spirit  almost  beyond  compare,  Mr.  Williams 
quietly  bore  his  trials,  and  to  the  one  who  had  been  incit- 
ing a  system  of  calumny  against  him  he  wrote,  informing 
him  of  what  he  had  learned,  and  at  the  same  time  giving 
him  some  friendly  advice  as  to  the  pursuit  of  his  studies. 

Happily  these  false  reports  had  no  influence  whatever 
against  Mr.  Williams  with  the  Bishop  and  other  men  of 
note,  who  encouraged  him  in  all  his  efforts  at  the  West 
for  the  removal  of  the  Oneidas.  And  later,  on  the  eve  of 
his  ordination,  we  hear  that  the  person,  whose  name  we 
refrain  from  mentioning,  went  with  a  few  chiefs  of  the 
Second  Christian  Party  to  the  Bishop  and  withdrew  all 
the  charges  that  had  been  made  against  Mr.  Williams. 
But  could  he  recall  the  evil  seeds  sown  that,  like  thistle- 
down, had  been  blown  broadcast,  and  had  taken  root  in 
the  hearts  of  many? 


i8o  THE    ONBIDAS. 


Chapter  XV. 

Ordination  and  Retirement. 

On  first  going  to  Green  Bay,  the  Rev.  Mr.  Williams 
had  found  Colonel  Pinkney,  his  old  friend  and  comrade 
in  the  War  of  1812,  in  command  of  the  garrison  there. 
And  he,  together  with  his  officers,  received  Mr.  Williams 
with  great  cordiality.  While  delayed  at  the  Bay  for 
some  time,  to  effect  a  treaty,  he  regularly  held  church 
services  in  the  garrison,  except  administering  the  Sacra- 
ment. They  are  said  to  have  been  the  very  first  services 
of  our  Church  ever  held  west  of  Lake  Michigan.  These 
services  were  so  well  attended,  often  by  more  than  300 
persons,  that  a  neat  chapel  was  fitted  up.  With  con- 
scientious zeal,  beloved  by  many,  Mr.  Williams  thus 
labored  for  Christ's  sake.  He  received  no  missionary 
stipend  or  other  remuneration  than  occasional  gratuities 
from  the  officers. 

Says  a  writer  familiar  with  those  times :  "Mr.  Williams 
might  have  gained  wealth  and  position  had  money  been 
his  object;  he  might  have  acquired  military,  or  political 
importance  had  ambition  been  his  ruling  passion.  He 
was  simply  an  enthusiast  for  the  welfare  of  others." 
While  with  the  garrison  at  Green  Bay,  Mr.  Williams 
became  acquainted  with  a  young  lady  of  French  and  In- 
dian extraction,  named  Magdeline  Hobart  Jourdan. 
The  father  is  said  to  have  been  a  near  relative  of  Mar- 
shall Jourdan,  one  of  Bonaparte's  officers.     The  mother 


ORDINATION   AND    RETIREMENT.       181 

was  a  Menominee  Indian,  and  through  her  parents  Mag- 
deline  was  put  in  possession  of  4,000  or  5,000  acres  of 
land  on  the  borders  of  the  Fox  River,  a  few  miles  distant 
from  Green  Bay.  The  land  in  question  was  one  of  those 
tracts  that  had  long  been  known  as  the  hunting-ground  of 
the  Jourdans. 

The  young  lady  is  said  to  have  been  very  beautiful  and 
of  great  personal  attraction.  She  was  educated,  accom- 
plished, and  possessed  rare  sweetness  of  disposition.  Mr. 
Williams  was  united  to  her  in  marriage  at  Green  Bay, 
March  3,  1823.  The  Rev.  J.  H.  Hanson,  who  writes  very 
interestingly  of  those  times,  says:  "To  avoid  all  future 
trouble  concerning  the  title  of  the  property,  it  was  on  the 
22nd  of  August,  1825,  made  over  to  Mrs.  Williams  by 
deed  from  the  Chiefs,  Warriors  and  head  men  of  the 
Menominee  Nation  in  which  they  say:  'For  and  in  con- 
sideration of  their  love  and  friendship  for  Magdeline 
Williams  and  her  heirs  of  the  Menominee  Nations,  and 
in  consideration  of  the  sum  of  $50,  they  gave,  bargained, 
sold  and  quit-claimed  the  said  property  to  her  and  her 
heirs  forever/  " 

To  make  it  more  sure,  as  property  was  then  held  by  the 
husband  only,  we  find  that,  "In  article  9  of  the  treaty  of 
1838,  between  R.  H.  Gillet,  Commissioner  on  the  part 
of  the  United  States,  and  the  Chiefs  of  the  New  York 
Indians,  this  property  was  guaranteed  to  Mr.  Williams  in 
fee  simple  by  patent  from  the  President."  This  was  a 
mere  form,  and  understood  to  have  no  connection  what- 
ever with  remuneration  by  Government  for  services  ren- 
dered by  Mr.  Williams  to  the  Indians,  since  it  was  his 
wife's  estate,  and  owned  by  her  at  the  time  of  her  mar- 
riage. And  yet  later  it  was  unjustly  so  considered;  for 
on  account  of  these  lands  belonging  to  his  wife,  Mr. 


182  THB    ONBIDAS. 

Williams  was  not  remunerated  by  Congress,  as  he  should 
have  been. 

The  property  became  involved  through  financial  trou- 
ble, until  only  a  few  acres  and  the  farmhouse  were 
finally  left  to  Mrs.  Williams;  these  she  occupied  at  the 
time  of  her  death.  In  a  similar  way,  Mr.  Williams  was 
not  only  later  defrauded,  through  unjust  appeals  made 
to  the  St.  Regis  Indians,  out  of  what  was  justly  his  due, 
but  even  in  after  life  was  accused  of  defrauding  those  for 
whom  he  had  cheerfully  sacrificed  time,  means  and  all 
he  possessed. 

In  justice  to  him,  we  would  recall  one  instance  of  the 
world's  misjudgments.  Government  acknowledged  the 
provision  made  in  a  treaty  to  remunerate  the  chiefs,  war- 
riors and  agent  of  the  Oneidas,  and  for  $5,000  to 
be  appropriated  to  Mr.  Williams,  acting  as  such  for 
them.  Though  his  claim,  and  admitted  by  the  Com- 
missioner to  be  just,  for  services  and  expenses  met  by 
him,  should  have  been  $8,000,  he  did  not  receive  even  the 
smaller  sum  during  his  stay  at  Duck  Creek.  And  most 
singularly  this  effort  became  mixed  up  with  a  later  claim 
by  the  St.  Regis  Indians  for  Mr.  Williams. 

They  were  petitioning  Government  for  $5,000,  $4,000 
of  which  they  wished  and  fully  intended  should  go  to  Mr. 
Williams  as  his  due.  And  to  this  fact  W.  L.  Grey  the  in- 
terpreter gave  his  affidavit.  "They  refused,"  he  said,  "to 
receive  the  whole  $5,000,  because  they  knew  that  $4,000 
of  that  money  had  been  promised  Mr.  Williams."  After 
this  statement  they  received  the  $1,000,  but  the  rest  of 
the  money  due,  as  with  the  Green  Bay  treaty,  remained 
unpaid. 

Some  years  later,  in  June,  1850,  the  chiefs  of  the 
American  part  of  the  St.  Regis  Indians  addressed  a  peti- 


■• 


ORDINATION   AND    RETIREMENT.       183 

tion  to  the  President  on  behalf  of  Mr.  Williams,  stating 
that  they  had  no  claim  whatever  to  this  money,  and  that 
some  unauthorized  person  was  trying  to  obtain  it  for  them 
with  the  expectation  of  fee;  that  it  was  due  to  Mr.  Wil- 
liams as  their  agent ;  that  he  had  expended  a  large  sum  on 
their  behalf;  and  that  the  Commissioner,  Mr.  Schermer- 
horn,  had  certified  his  right  to  it.  "Mr.  Williams/'  they 
said,  "is  entitled  to  receive  the  $4,000  as  he  has  honorably 
fulfilled  the  stipulation  of  the  treaty.  We  have  been 
remunerated  for  the  money  expended  by  the  tribe,  but 
not  so  with  our  agent,  and  we  hope  the  money  as  before 
stated,  will  no  longer  be  withheld  from  him." 

One  would  suppose  that  Congress  would  at  once  have 
acted  upon  this  appeal.  But  another  delay  occurred,  and 
the  same  wily  lawyer,  Hon.  R.  H.  Gillet,  who  had  drawn 
up  the  papers  connected  with  Mrs.  Williams's  lands,  and 
knew  they  were  hers  alone,  in  some  way  convinced  mem- 
bers of  Congress  that  Mr.  Williams  had  already  received 
sufficient  lands  to  remunerate  him  for  his  services  to  the 
Oneidas,  and  the  St.  Regis  Indians  also. 

Says  the  Rev.  Mr.  Hanson :  "The  facts  in  the  case,  and 
I  shall  confine  myself  to  evident  facts,  are  these,  that 
after  the  St.  Regis  Indians  had  repeated  and  solemnly 
renounced  all  rights  and  title  to  the  $4,000  in  favor  of 
Mr.  Williams,  Mr.  Gillet  although  being  aware  of 
his  claims,  made  efforts  to  induce  some  of  the  St. 
Regis  Indians  to  apply  for  the  money,  through  him, 
for  themselves  which  they  finally  did,  I  do  not  say  a 
word  to  impugn  his  perfectly  honorable  disinterestedness. 
That  is  a  question  I  will  not  touch  upon.  My  only  aim  is 
to  vindicate  the  character  of  Mr.  Williams.  You  can 
judge,  though  of  the  necessity  for  this  when  you  hear 
that  Mr.  Gillet  stated  in  Congress,  as  before;  'I  cannot 


184  run    ONEIDAS. 

see  that  Mr.  Williams  has  especial  claims  upon  the  fund 
after  receiving  his  valuable  lands,  which  certainly  are 
equal  to  the  value  of  any  services  rendered  by  him.'  " 

Could  there  be  anything  more  unjust?  And  we  would 
add,  can  any  prejudiced  mind  now  believe  that  the  In- 
dians were  defrauded  by  Mr.  Williams?  On  the  con- 
trary, we  see  that  he  was  defrauded  twice  over,  and  not 
only  of  money  his  due,  but  of  what  was  a  thousand  times 
of  more  value  to  him  and  his  family,  a  just  and  honorable 
name.  Says  one  who  knew  him  well:  "The  pen  almost 
grows  weary  with  recording  even  in  the  briefest  manner, 
the  troubles,  disappointments,  injuries  and  insults  heaped 
on  this  suffering  man.  From  first  to  last  it  is  impossible 
to  discover  any  instance  in  which  he  departed  from  the 
strict  course  of  duty  and'  honor.  All  who  had  aided  to 
increase  the  burdens  of  his  life,  at  some  period  bore  wit- 
ness to  his  worth.  But  the  complicated  web  of  injustice 
and  wrong  goes  on  steadily  increasing  to  the  end." 

Solomon,  the  wise,  tells  us  "Man  is  born  to  trouble  as 
the  sparks  fly  upward."  And  surely  Mr.  Williams  real- 
ized this  to  a  more  remarkable  degree  than  falls  to  the 
lot  of  many.  From  his  earliest  childhood  he  certainly  had 
a  large  share  of  trials,  sufferings  and  sorrows.  Says 
one,  "The  result  of  all  exertions  from  boyhood  of  Mr. 
Williams  for  the  temporal  and  spiritual  welfare  of  the 
Indians  was  the  loss  of  everything.  Every  event  in  his 
life  had  gone  against  him,  health,  property,  home  sacri- 
ficed and  reputation  endangered,  and  simply  because  he 
was  in  a  way  unfortunate  and  unable  to  cope  with  the 
various  difficulties  that  surrounded  him." 

While  among  the  Oneidas  in  the  State  of  New  York, 
Mr.  Williams  had  rearranged  Brant's  Mohawk  Prayer 


ORDINATION   AND    RETIREMENT.       185 

Book,  and  with  help  from  Bishop  Hobart,  had  had  it 
republished.  A  few  years  later  he  made  an  entire  trans- 
lation of  his  own,  and  also  prepared  a  spelling-book  for 
them.  When  their  removal  from  New  York  was  thought 
best,  it  was  with  reluctance  he  gave  up  his  mission  for  a 
time,  to  go  forth,  as  others  advised,  to  seek  a  new  coun- 
try for  them.  Long  years  after,  he  pointed  out  to  a 
friend  a  most  beautiful  spot  near  the  Fox  River,  and  said : 
"It  is  here  I  would  have  reared  a  great  school  and  also  a 
University  for  the  Oneidas,  Menominees,  and  all  the  In- 
dians of  this  Territory." 

But  from  the  first,  as  we  have  already  shown,  he  was 
misunderstood,  and  his  motives  and  desires  for  them 
were  so  misjudged  that  deep  clouds  rested  over  him,  ap- 
parently small  in  the  beginning,  but  increasing  in  size, 
darkness  and  oppressive  weight.  However,  bearing  the 
Indians  in  his  daily  thoughts  and  prayers,  Mr.  Williams 
left  the  easier  position  he  was  gaining  at  Green  Bay  for 
the  Reservation  at  Duck  Creek,  to  teach  and  help  them 
give  a  more  cultivated  and  home-like  look  to  their  new 
settlement.  At  times  he  suffered  severely  from  ill- 
health. 

Says  one  familiar  with  that  period:  "While  Mr.  Wil- 
liams's mental  powers  were  vigorous,  and  his  exertions 
intense,  every  season  of  exertion  was  followed  by  a  pros- 
tration of  health.  It  was  so  in  the  present  instance.  He 
continued,  however,  laboring  unweariedly,  for  his  duties 
were  such  as  scarcely  to  admit  of  cessation.  At  length, 
in  the  midst  of  his  favorite  Christmas  solemnities,  his 
voice  failed  while  chanting,  and  bleeding  of  the  lungs 
ensued.  This  attack  was  followed  by  a  long  and  severe 
illness. 

Mr.  Williams's  ordination  had  long  been  postponed,  in 


186  THE    ONEIDAS. 

part  from  his  being  a  supposed  Indian,  though,  as  all 
admitted,  he  did  not  bear  the  slightest  resemblance  to  one, 
and  in  part  from  his  own  retiring  disposition.  But  in  the 
spring  of  1826,  and  in  the  hopes  of  bringing  the  detrac- 
tions injuring  him  at  the  East  to  an  immediate  issue,  he 
decided  that  it  was  best  for  him  to  be  ordained.  When 
Bishop  Hobart  was  appealed  to,  he  approved,  and  as  he 
knew  of  some  of  Eleazer's  trials,  he  appointed  St.  Peter's 
Church,  Oneida  County,  the  scene  of  his  former  labors 
and  home  of  his  detractors,  as  the  place  where  the  rite 
should  be  performed. 

The  signatures  to  the  canonical  recommendation  were 
of  the  most  gratifying  kind.  As  already  shown,  the  false 
charges  made  against  Mr.  Williams  were  formally  with- 
drawn the  evening  before  the  ordination,  "and,"  says  Mr. 
Hanson,  "by  one  who  had  not  ceased  to  blacken  the  repu- 
tation of  a  man  every  way  his  superior,  and  whose  liter- 
ary labors  he  even  had  no  hesitation  to  pass  for  his  own." 

But  all  seemed  bright  now  to  Eleazer  Williams.  The 
Bishop,  accompanied  by  eight  prominent  clergymen  from 
the  city  of  New  York  and  elsewhere,  were  met  at  a  dis- 
tance by  a  delegation  of  chiefs  and  others,  and  in  their 
usual  manner  escorted  to  the  church.  After  morning 
prayer  and  the  confirmation  of  a  large  number  of  Indians, 
the  Bishop,  it  is  said,  made  an  address  of  apostolic  simpli- 
city, which  was  interpreted  to  the  Indians.  At  its  con- 
clusion several  of  the  chiefs  who  had  accompanied  Mr. 
Williams  from  Wisconsin  stood  by,  and  one  after  another 
each  placed  his  hand  as  token  of  assent  on  the  right  shoul- 
der of  the  one  next  before  him,  the  foremost  one, 
placing  his  hand  upon  the  shoulder  of  the  candidate  for 
ordination. 

Mr.  Williams,  as  the  representative  of  them  all  then 


ORDINATION   AND    RETIREMENT.       187 

addressed  the  Bishop  on  behalf  of  those  who  had  adhered 
to  and  followed  him  to  the  West,  praying  him  still  to  ex- 
tend his  paternal  care  over  them  in  spiritual  things  after 
their  departure  to  their  distant  and  new  home.  The 
Bishop  is  said  to  have  affectionately  responded  with  the 
zealous  fervor  so  characteristic  of  him.  We  cannot  here 
give  his  address  in  full,  but  he  closed  with  these  words : 

"You  go  forth  the  first  Indian  vested  by  our  Church 
with  the  commission  without  which  no  man  can  rightly 
minister  in  holy  things.  Duties  and  difficulties  you  will 
have  of  no  ordinary  kind.  To  discharge  these  duties  and 
overcome  these  difficulties  exert  all  your  powers  and  call 
forth  that  grace  of  God's  Spirit  which  you  must  con- 
stantly implore.  Great  your  labor,  great  your  diffi- 
culties, but  great  also  may  be  your  reward — what  a 
transcendent  reward  is  the  prospect  of  the  fulfilment  to 
you  of  the  gracious  promise:  'They  who  turn  many  to 
righteousness  shall  shine  as  the  stars  forever  and  ever.'  " 

With  these  words  ringing  in  his  ears,  Mr.  Williams 
knelt  at  the  feet  of  his  friend  and  Bishop  and  received  in 
ordination  the  Apostolic  Laying  on  of  Hands.  The  pros- 
pect seemed  once  more  bright  before  him,  and  sur- 
rounded with  the  fruits  and  evidences  of  past  labors,  and 
with  a  heart  beating  high  with  the  hope  of  converting 
into  a  smiling  garden  the  western  wilderness  which  was 
to  be  the  scene  of  his  future  toils,  he  rose  to  carry  thither 
the  cross  and  preach  the  Gospel  to  the  Indians. 

After  his  return  to  Duck  Creek,  he  was  reappointed 
missionary  to  the  Oneidas,  glad  to  spend  his  life  among 
the  people  he  loved,  and  who  were  now  in  larger  numbers 
coming  to  their  new  home  in  the  west.  His  position, 
however,  was  peculiar.  Says  one :  "He  was  not  only 
spiritual  pastor  over  the  Indians,  but  their  secular  cham- 


188  THE    ONEIDAS. 

pion,  for  he  could  not  cease  to  defend  the  disputed  title  to 
their  newly  acquired  possessions." 

We  find  that  not  only  was  it  Mr.  Williams's  desire,  but 
that  a  stipulation  was  made  in  the  treaty  to  establish  two 
large  schools  for  the  Menominees  and  the  Oneidas.  This 
treaty  was  not  ratified  at  once,  as  it  should  have  been  by 
Government,  neither  could  Mr.  Williams  get  assistance  in 
building  the  schools  as  promised.  When  after  much 
trouble  and  anxiety,  and  expensive  journeys  to  Washing- 
ton, he  failed,  the  Menominees  on  this  account  backed  out 
of  their  compact  and  refused  the  number  of  acres  prom- 
ised.   All  the  blame  was  then  thrown  upon  Mr.  Williams. 

After  persistent  efforts,  however,  Government  was 
finally  roused  to  ratify  them  in  a  grant  of  65,000  acres  in 
the  upper  part  of  Wisconsin.  Mr.  Williams  had  felt 
bound  in  honor  and  duty  to  fight  for  them ;  for  he  could 
not  tamely  permit  them  to  be  altogether  despoiled 
by  a  few  unprincipled  Indians  and  politicians  of 
what  was  designed  to  be  the  magnificent  heritage  of  their 
children.  How  some  of  his  measures  on  their  behalf 
were  defeated,  or  how  many  of  his  best  endeavors  for 
them  fell  through,  we  cannot  now  enter  upon.  But  to  the 
Rev.  Eleazer  Williams,  more  than  any  other  man,  is  due 
the  credit  for  the  Oneidas'  finally  faring  as  well  as  they 
did. 

There  were  those  who  better  understood  business  af- 
fairs, and  knew  how  to  take  advantage  of  the  least  loop- 
hole they  could  find  and  so  turn  things  to  suit  themselves, 
and  it  was  this  Mr.  Williams  had  to  contend  against.  He 
had  one  great  fault,  or  failing.  He  was  no  financier. 
The  most  he  seems  to  have  cared  for  in  acquiring  lands, 
or  money,  was  for  his  "Oneida  children,"  as  he  often 
termed  them.     He  was  long  in  receiving  what  was  due 


ORDINATION    AND    RETIREMENT.        189 

him  by  the  Government  for  services  during-  the  War  of 
1812,  and  this,  we  find,  was  nearly  all  spent  in  their  in- 
terest and  in  defending  their  rights.  To  his  own  inter- 
ests he  seems  to  have  paid  little  attention.  From  the 
Board  of  Missions  for  his  church  work  he  received, 
after  his  reappointment,  a  salary  of  $62.50  per  quarter 
year.  For  this  small  sum  he  was  expected  not 
only  "to  perform  the  ordinary  duties  of  a  clergy- 
man, but  to  keep,  or  cause  to  be  kept  without  addi- 
tional charge  to  the  Society,  a  permanent  school  for  the 
instruction  of  the  children  of  the  Oneida  Indians  and  such 
others  as  may  desire  it." 

Amid  his  many  and  arduous  duties,  and  in  order  that 
the  children  might  be  better  cared  for,  we  hear  of  his 
hiring  a  teacher  at  a  salary  of  $150  or  $200  a  year,  while 
the  surplus  constituted  his  only  remuneration  for  looking 
after  the  spiritual  and  temporal  welfare  of  them  all.  And 
at  this  very  time,  and  for  years  afterward,  he  was  forced 
to  defend  their  rights,  at  his  own  expense.  Trial  upon 
trial  seems  to  have  followed  him,  and  all  borne  with  a 
meek  Christian  spirit,  while  his  journal  is  full  of  devout 
expressions  of  prayer  and  praise  for  the  least  mercy  re- 
ceived. He  was  gifted,  too ;  wrote  music  and  poetry,  and 
is  said  to  have  preached  excellent  sermons  with  great 
earnestness. 

At  one  time,  when  taking  his  wife  to  New  York,  where 
she  was  confirmed  by  Bishop  Hobart,  they  received 
marked  attention,  and  everywhere  he  was  thought  by  his 
looks  and  manners  to  be  a  Frenchman  with  a  decidedly 
marked  bearing  of  the  Bourbons.  Miss  Susan  F.  Cooper, 
who  had  travelled  abroad,  and  had  met  members  of  the 
Orleans  family,  as  well  as  seen  portraits  of  Louis  XVI., 
was  struck  by  the  likeness  to  them  seen  in  the  Rev. 


i9o  THE    ONEIDAS. 

Eleazer  Williams.  She  met  him  in  society  in  Washington, 
in  1856,  and  says :  "He  had  the  Bourbon  cast  of  features 
familiar  to  us,  and  his  face  was  remarkably  like  that  of 
Louis  XVI.  A  sermon  preached  by  him  in  the  Church 
of  the  Epiphany  at  this  time  was  very  impressive." 

Whenever  Mr.  Williams  was  questioned  as  to  his  child- 
hood he  could  give  no  definite  reply  more  than  to  say,  "all 
is  a  blank  to  me."  He  had  no  conception,  when  so  ques- 
tioned, of  its  being  supposed  by  some  that  he  might  be  the 
lost  Dauphin.  He  was  simply  mystified  by  hints  given 
him  by  a  priest  and  others  that  "he  was,  perhaps,  of 
higher  birth  than  of  the  St.  Regis  Indians,"  and  thought 
it  possible  that  he  might  have  been  left  among  them  by 
some  distinguished  Frenchman. 

After  the  accident  in  childhood,  and  his  return  to  con- 
sciousness, he  had  at  times  a  vague  and  indefinite  remem- 
brance of  a  hideous  face  to  which  he  could  attach  neither 
name  nor  place ;  of  being  once  in  a  room  where  there  were 
persons  magnificently  dressed,  and  lying  on  the  carpet 
with  his  head  resting  against  the  silk  dress  of  a  lady ;  of 
splendid  architecture;  of  troops  exercising  in  a  garden, 
and  things  of  a  similar  character,  all,  however,  in  chaotic 
confusion,  indistinct  and  unconnected,  like  a  dream,  a 
phantom  of  the  night ;  so  he  paid  little  attention  to  these 
things.  His  duty  and  life-work  for  the  Indians  he  felt 
was  of  the  most  importance. 

But,  says  the  Rev.  Mr.  Hanson,  his  contemporary: 
"The  misconceptions  of  his  best  endeavors  were  enough  to 
appal  any  one.  Human  nature  can  only  endure  a  certain 
amount  of  hardship,  disappointment  and  trouble,  and  the 
energies  of  the  strongest  will  relax.  His  health  was  bad, 
his  prospects  clouded,  and  his  difficulties  of  all  kinds  daily 
increasing.     If  he  succumbed  in  severe  depression  under 


ORDINATION    AND    RETIREMENT.        191 

the  accumulated  burden  it  is  only  what  another  would 
have  done.''  But  once  more  Mr.  Williams  rallied  his 
energies.  An  appeal  was  made  to  the  benevolence  of  the 
Church  through  Bishop  Onderdonk  to  help  sustain  the 
mission  at  Duck  Creek.  He  at  once  kindly  summoned  a 
missionary  meeting  at  Christ  Church,  New  York,  and 
much  was  promised,  but  it  is  said,  like  most  affairs  of  the 
kind,  there  was  more  sound  than  substance  about  it,  and 
the  small  collection  made  on  the  occasion  and  the  few  dol- 
lars Mr.  Williams  obtained  in  Connecticut  and  Western 
New  York  were  of  little  permanent  benefit  to  the  mission. 

Now  feeling  his  physical  inability  for  exertion  he  was 
anxious  to  retire  from  the  mission  but  agreed  to  continue 
it  for  another  year  at  the  request  of  the  Bishop.  At  this 
time  he  was  to  have  been  admitted  to  Priest's  Orders, 
from  which  out  of  diffidence  he  had  abstained.  But  the 
approach  of  cholera  hastened  his  return  to  the  West,  that 
he  might  be  at  his  post  if  the  pestilence  attacked  his  peo- 
ple. This  year's  labors  and  its  added  trials  we  cannot 
now  recount.  In  September,  1830,  or  183 1,  Mr.  Williams, 
finding  that  dissensions  among  his  congregation  grow- 
ing out  of  an  act  of  discipline  could  not  be  allayed,  and 
having  neither  heart  nor  strength  to  contend  with  those 
for  whose  services  he  had  devoted  his  life,  resigned  his 
charge,  after  preaching  a  most  earnest  and  touching  ser- 
mon. 

Says  one  who  knew  him  well :  "If  ever  there  was  a  man 
who  had  proved  he  had  at  heart  the  temporal  and  spir- 
itual welfare  of  his  people,  and  desired  to  spend  and  be 
spent  for  them,  it  was  the  Rev.  Eleazer  Williams."  After 
six  years  among  the  Indians  in  New  York,  and  eight  or 
more  years  on  the  Reservation  at  Duck  Creek,  he  felt 
unfitted  for  service  elsewhere,   and  thought  it  best  to 


192  THE    ONBIDAS. 

retire  to  his  farm  on  Fox  River,  and  in  peace  and  retire- 
ment with  his  family  recruit  his  health,  worn  down  by- 
fatigue,  anxiety  and  sorrow. 

He  is  said  to  have  celebrated  Christmas  with  a  few 
friendly  Indians  at  his  farm.  And  his  journal  for  that  year 
closes  with  devout  aspirations  to  God:  "Blessed  be  the 
God  and  Father  of  our  Lord  Jesus  Christ  who  hath 
blessed  us  with  all  spiritual  blessings  in  him,  and  grant 
us  to  enjoy  the  day  which  the  Patriarch  foresaw  and  the 
Prophets  foretold  and  the  righteous  men  of  the  earth  de- 
sired, Hosanna  to  the  Son  of  David  who  comes  in  the 
name  of  the  Lord !" 

Mr.  Williams  never  showed  resentment  against  his 
enemies,  but  in  the  same  sweet  and  humble  Christian 
spirit  he  seems  to  have  bowed  to  whatever  befell  him. 
The  winter,  spring  and  summer  passed  rapidly  to  him, 
and  we  find  his  thoughts  once  more  turned  toward  the 
Indians  and  what  he  could  do  for  them.  The  family  at 
St.  Regis  were  nearly  all  gone,  and  mostly  through  con- 
sumption, except  the  mother,  whom  he  had  not  seen  in  a 
long  time  and  towards  whom  he  had  always  paid  a  duti- 
ful respect,  though  he  had  ceased  to  believe  himself  her 
son ;  so  he  turned  his  steps  thither. 

As  his  own  family,  and  all  his  means  of  subsistence 
were  at  Fox  River,  he  did  not  propose  a  permanent  resi- 
dence in  the  State  of  New  York,  but  thought  he  might  be 
instrumental  in  founding  an  Indian  Protestant  school 
which  another  could  conduct.  He  seems  to  have  grieved 
that  they  were  so  completely  under  Romish  influences. 
He  worked  hard  among  them  for  some  time  at  Caugh- 
nawaga  and  Hogansburg,  trying  to  establish  schools, 
going  back  and  forth  to  his  family  in  Wisconsin  as  often 
as  his  limited  means  would  permit. 


THE   LOST   PRINCE.  193 


Chapter     XVI. 
The  Lost  Prince. 

It  was  while  Mr.  Williams  was  engaged  in  his  work  at 
Hogansburg  that  publicity  was  given  to  the  claim  that  in 
this  humble  Indian  missionary  might  be  found  a  solution 
to  the  mystery  connected  with  the  lost  Dauphin  of  France. 
Mr.  Williams  had  received  word  that  the  Prince  de  Join- 
ville  was  in  this  country  and  was  intending  to  go  to  Green 
Bay  to  see  him.  At  that  time  he  does  not  seem  to  have 
had  the  slightest  idea  why  the  Prince  should  wish  to  see 
him,  for  in  speaking  of  it  afterward  he  said :  "I  was  sur- 
prised with  the  communication  but  supposed  however 
that  as  I  had  resided  for  a  long  time  in  the  west  and  had 
been  Chaplain  to  General  Taylor  he  might  desire  some 
local  information  he  was  told  I  could  give  him  as  readily 
as  most  men." 

Mr.  Williams  at  once  hastened  his  return  to  the  Bay 
when  quite  unexpectedly  he  boarded  the  same  boat  from 
Mackinac  to  Green  Bay  on  which  the  Prince  de  Join- 
ville  and  some  of  his  suite  already  were.  When  well  under 
way  the  captain  informed  him  that  the  Prince  wished  to 
speak  to  him.  Mr.  Williams  in  reply  sent  back  his  com- 
pliments with  the  word  that  he  would  be  at  his  service  at 
any  time.  When  brought  to  Mr.  Williams  the  Prince 
started  visibly,  and  is  reported  to  have  been  much  agi- 
tated. The  Captain  and  members  of  his  suite  noticed  it,  as 
also  the  great  deference   shown   Mr.   Williams  by  the 


194  THE    ONEIDAS. 

Prince.  Their  conversation  was  upon  ordinary  subjects 
concerning  the  West  and  his  work  among  the  Indians. 
But  every  look  and  gesture  the  Prince  noted  and  seemed 
affected  by.  He  wished  Mr.  Williams  to  be  placed  beside 
him  at  dinner,  but  this  the  missionary  declined. 

When  they  reached  the  Bay  the  Prince  was  anxious  to 
have  Mr.  Williams  stop  with  him  at  the  Astor  House,  but 
he  refused,  promising  to  meet  him  in  the  evening. 

In  the  meantime  he  hastened  to  his  family  at  Fox 
River.  It  was  in  the  evening,  on  his  return  to  Green 
Bay,  and  at  the  Astor  House,  that  the  Prince  de  Join- 
ville  is  said  to  have  informed  him  that  he  was  the 
Dauphin,  or  rather  the  son  of  Louis  XVI.  and  Marie 
Antoinette.  It  was  a  startling  and  painful  interview  to 
Mr.  Williams,  and  he  was  so  overcome  that  the  Prince 
left  him  for  a  time,  after  placing  a  parchment  in  French 
and  English  before  him  to  read  and  sign. 

Over  and  over  again  he  read  it.  It  was  a  formal 
abdication  of  the  throne  of  France  in  favor  of  Louis 
Philippe,  by  himself,  Louis  XVII.,  King  of  France  and 
Navarre,  with  all  the  accompanying  names  and  titles  of 
honor,  according  to  the  customs  of  the  old  French  mon- 
archy. In  consideration  of  this  abdication,  a  princely 
establishment  should  be  secured  to  him  either  in  America, 
or  France;  and  Louis  Philippe  would  see  to  the  restora- 
tion of  the  private  property  of  Louis  XVI.,  destroyed  by 
the  French  Revolution.  After  much  deliberation,  Mr. 
Williams  decided  against  signing  the  document. 

Afterward,  in  speaking  of  it  he  said :  "It  was  a  deeply 
painful  and  harrowing  time,  and  I  cannot  tell  you,  and 
you  cannot  imagine,  how  I  felt  when  trying  to  decide  the 
question;  but  I  finally  told  the  Prince  that  whatever 
might  be  the  personal  consequences  to  myself,  I  felt  that 


THE    LOST   PRINCE.  195 

I  could  not  be  the  instrument  of  bartering  away  with  my 
own  hand  the  right  pertaining  to  me  by  birth,  and  sacri- 
ficing the  interests  of  my  family,  and  that  I  could  only 
give  him  the  answer  which  De  Provence  gave  to  another 
ambassador  of  Napoleon  at  Warsaw :  'Though  I  am  in 
poverty  and  exile  I  will  not  sacrifice  my  honor.' ,! 

We  cannot  dwell  upon  this  interview  or  the  effects  of 
this  singular  communication  to  Mr.  Williams.  It  was 
with  no  elation  but  more  of  a  shock,  with  deep  depression, 
and  at  times  with  almost  horror,  as  he  recalled  the  treat- 
ment of  his  parents  and  his  own  exile.  Again,  a  rebel- 
lious questioning  as  to  why  it  should  have  been;  then  a 
humble  confession  to  his  Heavenly  Father  as  to  the  sin- 
fulness of  such  thoughts,  when  he  dismissed  them. 

To  many  letters  of  enquiry  he  made  no  reply,  saying, 
"the  subject  is  a  very  afflictive  one  to  me.  It  has  been, 
and  is,  a  very  great  annoyance  from  which  I  would  gladly 
be  delivered."  To  his  friend,  the  Rev.  Mr.  Hanson,  he 
once  wrote:  "You  cannot  be  surprised,  reverend  Sir, 
when  I  say  that  my  feelings  have  been  such  at  times  as  no 
person  could  describe,  nor  tongue  express.  I  am  in  a 
state  of  exile  among  the  Indians,  and  although  connected 
with  a  Christian  Church  with  means  in  abundance  to  sus- 
tain her  humble,  and  self-denying  missionaries,  I  am 
often  in  need.  It  is  true  I  am  allowed  a  small  salary,  but 
scarcely  sufficient  to  clothe  me.  But  I  still  continue  to- 
labor  in  the  cause  of  my  Divine  Master;  I  seek  not  an 
earthly  crown  but  a  heavenly,  where  we  shall  be  made 
kings  and  priests  unto  God.  To  Him  be  glory  and  do- 
minion forever  and  ever.  Gracious  is  the  promise  of  my 
Blessed  Saviour ;  'Be  thou  faithful  unto  death,  and  I  will 
give  thee  a  crown  of  life.'  "  At  times,  it  is  true,  Mr.  Wil- 
liams's ambition  was  roused,  and  he  very  deeply  felt,  as 


196  THE    ONBIDAS. 

he  said,  the  strangeness  of  his  position  and  the  news  im- 
parted to  him.  But  as  a  general  thing,  he  not  only  fully 
realized  the  futility  of  seeking  for  restoration  in  France, 
but  at  heart  he  was  a  truly  humble  Christian,  loving  God 
and  seeking  to  serve  Him  as  King  of  Kings  through  his 
appointed  work  to  teach  the  heathens.  It  has  been  very 
oddly  stated,  that  among  other  things  which  caused  him 
to  abandon  all  thoughts  of  going  to  France  to  claim  his 
rights,  was  a  game  of  chess  with  its  many  intricate  moves. 
In  a  letter  to  his  father,  Jacques  D'Arminville  of 
France,  the  son  writes :  "I  reached  this  Settlement  in 
June  (referring  to  Green  Bay).  I  found  ready  employ- 
ment with  the  Hudson  Bay  Company.  I  was  directed 
for  learning  Indian  words  to  Lazarre  Williams,  who  un- 
derstood both  the  French  and  Indian  languages.  Never 
was  I  more  surprised  than  when  that  man  stood  before 
me.  Tall,  impressive,  commanding,  his  eyes  deep-set 
■and  dark,  and  a  keen  fearless  look  that  brought  back  the 
time  that  I  was  privileged  to  look  upon  the  features  of 
my  Monarch.  When  I  told  him  of  my  purpose  in  seek- 
ing him  out,  he  readily  promised  to  teach  me  the  language 
of  his  children,  as  he  called  them.  He  was  a  missionary, 
absorbed  in  his  work  among  the  Indians,  and  found  little 
time  for  recreation,  but  I,  who  loved  the  game,  instructed 
him  in  chess. 

"Often  he  spoke  to  me  of  his  high  origin,  declaring  a 
purpose  of  returning  to  his  native  land  and  claiming  his 
heritage.  This,  I  believe,  he  would  have  done  had  I  not 
shown  him  the  game  of  chess.  One  evening  we  sat  over 
a  game.  I  taught  him  more  moves ;  the  game  fell  to  me. 
For  a  time  he  sat  musing,  then  he  raised  his  head  and 
said  determinedly:  'I  see  now  the  futility  of  vain  am- 
bition and  hope  of  glory.     Better  am  I  to  be  here  as  a 


THE   LOST   PRINCE.  197 

servant  of  God  among  savages  than  to  be  seated  on  the 
throne  of  my  fathers.  A  man  who  is  a  true  subject  of 
the  highest  of  kings,  is  greater  than  earthly  potentates.' 
Though  I  saw  him  often  after  this,  he  never  again  men- 
tioned his  ambition." 

At  parting  Mr.  Williams  gave  his  friend  a  few  choice 
relics  of  the  Bourbons  in  his  possession,  which  are  said 
now  to  be  owned  by  a  grandson,  Francis  D'Arminville. 

Some  have  wondered  that  the  Prince  de  Joinville 
should  have  made  such  a  disclosure  to  the  Rev.  Mr.  Wil- 
liams, living  in  comparative  obscurity.  Others,  on  this 
account,  and  with  doubt  as  to  any  one's  rejecting  such  a 
splendid  offer  as  the  Prince's  are  said  to  have  scouted  at 
the  whole  story  as  utterly  improbable.  The  fact,  how- 
ever, of  his  coming  to  this  country  and  seeking  out  Mr. 
Williams  cannot  be  controverted;  it  was  too  generally 
known.  The  reason  for  this  disclosure  was  undoubtedly 
the  fear  that  his  father,  Louis  Philippe,  who  is  said  to 
have  sent  him,  felt  that  some  one  in  America  might  reveal 
to  Mr.  Williams  his  birth  and  heritage  and  influence  him 
to  come  to  claim  it. 

His  cruel  uncle,  as  Louis  XVIII.,  had  after  ten  years' 
reign  died,  and  his  brother  the  Duke  d'Artois  had  become 
Charles  X.  Fears  had,  as  we  know,  been  entertained  by 
both  Marie  Antoinette  and  Louis  XVI.  as  to  the  loyalty 
of  either  of  these  two  brothers  towards  their  son,  the 
Dauphin.  Each  took  part  in  the  stirring  conflicts  of 
France,  first  one  party,  then  the  other,  the  Bonapartist, 
having  ascendency.  At  the  time  of  the  revelation, 
Eleazer's  relative  Louis  Philippe  was  in  possession  of  the 
throne.  But  his  reign  was  not  popular,  and  he  was 
driven  into  exile  a  few  years  later.  No  doubt  a  constant 
fear  was  felt  by  these  usurpers,  and  perhaps  some  com- 
punctions of  conscience. 


198  THE    ONBIDAS. 

Eleazer  Williams  seems  to  have  been  closely  watched 
over  from  the  time  he  was  placed  among  the  Indians. 
Priests  among  the  St.  Regis,  or  at  Montreal,  were  evi- 
dently in  possession  of  a  secret  of  some  kind,  from  the 
hints  they  threw  out  and  the  efforts  made  to  convert  him 
to  Romanism.  The  Williams  family,  staunch  Catholics, 
held  tight  whatever  secret  they  had,  partly  under  the  in- 
fluence of  their  priest,  who  hated  Lazarre,  as  he  was  often 
called,  for  being  a  Protestant,  and  therefore  did  not  wish 
for  his  advancement;  so  it  was  long  before  he  suspected 
that  he  was  merely  adopted  by  Williams,  neither  his  name 
nor  his  Baptism  was  found  recorded  among  those  of  the 
other  1 1  children.  Mrs.  Williams,  the  last  of  the  family, 
if  questioned,  would  neither  deny  nor  confess  to  his  being 
her  son. 

It  was  well  known  during  Eleazer's  childhood  that 
Thomas  Williams,  the  reputed  father,  went  to  Albany  at 
stated  times  and  returned  with  money,  without  any  osten- 
sible ways  of  getting  it,  and  that  Lazarre's  education  and 
clothing  were  well  seen  after.  The  Prince  de  Joinville, 
as  well  as  others  in  France,  must  have  known  of  some  of 
these  facts,  and  also  that  there  was  a  man  of  the  name  of 
Bellanger  in  some  part  of  America  who  might  before  his 
death  betray  the  whole  well  guarded  secret.  So  it 
seemed  best  to  disclose  it  themselves,  with  what  they 
thought  would  prove,  with  secrecy,  a  magnificent  offer  to 
the  poor  missionary. 

Prince  de  Joinville  soon  saw  his  mistake,  and  that  he 
had  to  deal  not  only  with  a  humble  missionary  but  with  a 
proud  Bourbon,  a  noble  man,  not  willing  to  sell  for  a  mess 
of  pottage  his  birthright  and  heritage,  though  nothing 
might  ever  come  of  it  to  his  family  or  to  himself.  And 
this  was  all  perfectly  characteristic  of  the  man — "a  name- 


THE     LOST    PRINCE.  199 

less  something,"  says  one,  "that  at  all  times  gave  credence 
to  the  story  of  his  being  of  far  higher  birth  than  in  the 
wigwam  of  the  Indian." 

The  scope  of  our  book  will  not  allow  us  to  give  a  full 
biographical  sketch  of  this  remarkable  man,  this  supposed 
"Lost  Prince."  Whole  books  have  been  devoted  to  the 
almost  exhaustless  subject  of  trying  to  prove  that  Eleazer 
Williams  was  the  true  Dauphin,  only,  on  account  of  a 
missing  link,  to  leave  it  still  clouded  in  mystery.  As  with 
the  "Man  of  the  Iron  Mask,"  so  long  a  puzzle  to  Euro- 
peans, it  can  only  be  conjecture  and  probably  will  never 
be  known  with  certainty  until  all  earthly  mysteries  are 
made  plain. 

After  the  Prince  de  Joinville's  visit  to  America  an  arti- 
cle appeared  in  "Putnam's  Magazine,"  New  York,  that 
created  some  sensation  and  was  the  means  afterwards  of 
calling  forth  numerous  known  facts  in  connection  with 
the  missing  Dauphin,  and  of  his  having  been  brought  to 
this  country  and  supposedly  placed  among  the  Indians. 
A  few  of  these  we  will  present  in  a  brief  and  condensed 
form.  But  first  it  may  be  best  to  give  some  account  of 
the  child's  early  life.  WTe  must  pass  over  the  French 
Revolution  and  its  horrors,  the  outcome  of  long  years  of 
oppression  on  the  part  of  the  privileged  nobility ;  of  pov- 
erty and  suffering  on  the  part  of  the  peasant  and  the  arti- 
san; of  heavy  taxation  and  mismanagement  of  national 
resources.  During  the  resulting  strife  thousands  of 
French  citizens  were  killed,  the  monarchy  was  over- 
thrown, and  a  republic  established.  King  Louis  XVI., 
his  beautiful  Queen,  Marie  Antoinette,  and  their  two  chil- 
dren were  confined  in  the  Tower  of  the  Temple,  so  called 
because  it  was  a  part  of  the  former  establishment  of  the 
Knights-Templars.     Here  they  were  closely  guarded,  and 


2oo  THE    ONBIDAS. 

subjected  to  many  cruel  indignities.  Soon  there  were 
voices  clamoring  for  the  death  of  the  King.  He  was  sent 
to  the  guillotine,  and  his  last  words  to  his  "unhappy  peo- 
ple" were  drowned  by  the  roll  of  drums. 

The  Queen  was  left  with  her  children ;  but  not  long  af- 
terwards the  Dauphin,  a  bright  and  beautiful  boy,  whose 
education  his  parents  had  been  trying  to  carry  on  in 
prison,  was  taken  from  his  mother  and  placed  in  lower 
rooms  of  the  Tower,  in  charge  of  a  rough  and  cruel  man, 
the  cobbler  Simon,  with  the  derisive  assertion  that  he 
"could  see  to  his  education." 

This  last  act  of  cruelty  is  supposed  to  have  been  in- 
stigated by  the  King's  brother,  who  was  looking  to  the 
throne  if  the  royalists  should  once  more  gain  the  ascend- 
ency. In  that  case,  the  Dauphin  must  be  removed  from 
his  path.  The  republicans,  to  whom  this  crowning  infamy 
was  secretly  suggested,  carried  it  into  effect  by  placing  the 
child  of  eight  years  under  confinement,  in  the  power  of 
a  merciless  jailor.  History  tells  us  that  he  was  constantly 
cuffed  and  beaten,  and  was  forced  to  deaden  his  senses 
with  liquor,  and  to  sing  songs  in  which  coarse  allusions 
were  made  to  the  beautiful  mother  whom  he  had  idolized 
and  treated  with  courtly  attention.  He  was  too  young  to 
understand  the  nature  of  the  songs  he  sang.  He  only 
knew  that  he  would  be  made  to  suffer  if  he  did  not  impli- 
citly obey  his  cruel  jailor.  If  things  went  wrong  with 
Simon,  he  wreaked  his  anger  on  the  Dauphin.  We  read 
that  once  the  cobbler  tore  down  a  coarse  hanging  towel  so 
roughly  that  the  nail  came  with  it,  and  struck  the  child 
with  such  force  on  his  head  as  to  make  great  bleeding  cuts 
that  scarred  him  for  life.  Another  time,  for  not  answer- 
ing some  one  calling  at  the  Tower  as  he  was  expected  to 
answer,  Simon  gave  his  victim  a  blow  that  rendered  him 


THE     LOST    PRINCE.  201 

senseless.  He  was  so  long  in  returning  to  consciousness 
that  the  cobbler  was  alarmed.  These  blows,  together 
with  other  rigors  of  his  confinement,  made  him  for  a  time 
a  mental  wreck. 

To  toss  and  play  with  a  ball  had  been  a  favorite  amuse- 
ment of  the  Prince  in  happier  days ;  and  this  ball  he  was 
often  forced  to  play  with  when  visitors  came  to  the  Tem- 
ple, that  he  might  appear  to  be  well  and  happy.  Occa- 
sionally he  was  taken  to  the  top  of  the  Tower,  not  for  his 
pleasure,  but  because  his  jailor  wished  to  take  the  air  and 
have  a  look  over  the  surrounding  country.  At  these 
times,  the  mother  imprisoned  above  and  hearing  them 
come  up  the  stairs,  would  try,  it  is  said,  to  get  a  glimpse 
of  her  boy  through  the  chinks  of  her  door.  His  sad, 
pinched  face  told  her  of  his  sufferings.  His  sister,  too, 
would  listen  for  sounds  of  him  in  the  room  below.  After 
her  son  was  taken  from  her,  the  Queen  fell  into  a  state  of 
apathy  from  which  nothing  but  the  chance  hope  of  seeing 
him  could  rouse  her.  Neither  her  sister-in-law,  the 
Princess  Elizabeth,  nor  her  daughter,  the  royal  Princess, 
could  awaken  in  her  any  interest.  And  when  she  too, 
with  other  lofty  spirits,  was  condemned  to  death,  she  re- 
joiced that  she  was  to  meet  her  husband.  With  uplifted 
head,  looking  every  inch  a  queen  as  well  as  one  of  the 
most  beautiful  women  of  France,  she  ascended  the  steps 
of  the  scaffold  and  laid  her  stately  head  upon  the  block. 
With  the  cruelty  born  of  a  fiendish  nature,  Simon,  wish- 
ing to  see  the  procession  of  armed  men,  took  the  Dauphin 
to  the  top  of  the  Tower,  and  made  him  play  ball  while  his 
beloved  mother  was  going  to  her  death.  Happily,  the 
child,  too  sad  to  look  over  the  wall,  or  to  care  to  watch 
the  people  moving  below,  did  not  know  what  was  going 
on,  but  carelessly  tossed  his  ball  as  he  was  bidden  to  do, 
in  fear  of  a  blow  if  he  ceased  to  play. 


202  THE    ONEIDAS. 

The  accompanying  picture  is  from  one  taken  by  Greuze, 
a  French  painter,  shortly  after  the  Dauphin  was  confined 
in  the  Temple.  The  contour  of  the  face,  the  upper  lip, 
"the  Austrian  lip,"  as  it  is  called,  and  the  mouth,  though 
slightly  parted,  all  resemble  as  nearly  as  possible,  in  a 
young  child,  the  features  seen  again  in  the  young  student, 
and  later  in  Eleazer,  the  supposed  Lost  Dauphin. 

The  close  confinement  of  his  dark  and  unventilated 
sleeping-room,  his  wretched  food,  taunts  and  blows,  fear 
and  grief,  all  wore  upon  the  hapless  Prince.  When  his 
beautiful  curls  were  gone,  when  his  face  was  pinched  with 
hunger  and  suffering,  and  his  body  covered  with  ulcers, 
he  was  so  transformed  as  to  be  almost  unrecognizable  to 
the  few  persons  who  visited  the  Temple.  He  languished, 
and  an  eminent  physician  was  called  to  see  him.  "If  the 
child  was  sent  to  the  country,  he  could  be  helped,"  was 
the  opinion  of  the  physician,  who  soon  afterward  died 
very  suddenly,  poisoned,  it  was  suspected.  This  would 
go  to  show  that  the  child  was  doomed  to  die  in  his  prison. 

But  he  was  transferred  from  the  care  of  Simon  to  that 
of  a  humane  jailor,  who,  it  is  thought,  connived  at,  if  he 
did  not  assist  in,  a  plot  for  the  escape  of  the  Dauphin.  So 
changed  was  the  royal  boy,  that  it  would  not  be  difficult, 
in  that  darkened  room,  to  substitute  for  him,  without  de- 
tection, another  child  nearer  death. 

While  Simon  had  been  allowed  to  go  all  lengths  with 
his  prisoner  to  deaden  his  senses  so  that  he  might  appear 
almost  idiotic,  the  instigators  of  that  cruelty  may  not  have 
intended  that  he  should  be  killed  outright,  though  they 
certainly  wished  him  out  of  the  way,  and  wished  that  the 
republicans  should  have  the  credit  of  getting  rid  of  him. 
It  was  whispered  that  Marat  and  Robespierre  had  erred 
in  not  stipulating  that  Simon  should  leave  his  wife  behind 


The  Dauphin,  Louis  XVII. 


THE    LOST    PRINCE.  ^03 

him  when  he  undertook  the  "tutorship"  of  the  Prince. 
Though  she  was  not  remarkable  for  sweetness  of  disposi- 
tion, she  had  womanly  compassion,  and  when  she  could, 
she  softened  the  rigor  of  her  husband's  treatment  of  his 
young  prisoner.  It  was  probably  owing  to  this  that  he 
did  not  die  in  the  Temple,  as  many  were  made  to  believe 
he  did,  though  not  for  long.  Peculiar  circumstances  con- 
nected with  the  burial  of  the  dead  child  caused  doubts  and 
suppressed  rumors.  And  later  events  strengthened  these 
doubts,  among  them  the  fact  that  after  the  restoration  of 
the  royalists,  with  Louis  XVIII.  on  the  throne,  there  was 
an  ostentatious,  mock  reburial  with  magnificent  cere- 
monies, of  Louis  XVI.  and  Marie  Antoinette,  with  pray- 
ers for  the  repose  of  their  eldest  son,  who  had  died  young 
of  scrofula,  while  no  allusion  was  made  to  the  death  of 
Louis  XVII.  The  sister,  however,  and  others  in  the  se- 
cret were  thus  spared  further  mockery. 

A  monument  to  his  memory  was  talked  of  by  the 
plausible  uncle,  Louis  XVIII.,  but  it  was  not  erected,  and 
this  fact  added  to  the  doubt  in  regard  to  the  Dauphin's 
death.  Though  some  historians  assert  that  he  died  in  the 
Temple  and  was  buried  in  France,  a  very  large  number  of 
persons  were  confident  that  he  had  been  removed  alive 
from  prison  and  taken  to  America.  But  when  or  how  the 
removal  was  accomplished  is  the  missing  link  between  the 
Dauphin  and  the  earnest  Missionary  to  the  Oneidas. 

The  first  mention  of  such  a  child  in  this  country  is 
given  us  in  the  account  of  the  appearance  in  Albany  of  a 
French  lady  of  evident  distinction,  said  to  have  been  once 
"a  lady  in  waiting  to  Queen  Antoinette."  She  had  with 
her  two  children,  one  a  lad  of  eight  or  ten  years,  and  evi- 
dently mentally  defective.  He  took  little  notice  of  those 
about  him,  or  of  any  words  addressed  to  him.     The  lady, 


2o4  THE    ONBIDAS. 

however,  appeared  to  pay  him  great  deference.  "Out  of 
delicacy,"  says  the  writer,  "we  refrained  from  asking  any 
questions."  "The  other  child,  a  daughter  of  her  own, 
seemed  to  be  a  very  bright,  intelligent  child.  They  had 
about  them  a  great  many  costly  things,  "gifts  of  royalty," 
the  lady  said.  With  them  was  another  person,  since  sup- 
posed to  have  been  Bellanger.  "They  disappeared  almost 
as  suddenly  as  they  had  appeared  among  us,"  says  the 
same  writer,  a  lady  of  note. 

Next  we  hear  of  a  lady  of  New  Orleans,  who,  for  some 
years  before  the  Prince  de  Joinville's  visit  to  this  country, 
had  been  in  the  habit  of  telling  her  most  intimate  friends 
of  the  Dauphin's  being  brought  here  and  placed  among 
the  Indians.  The  story  was  listened  to  with  incredulity 
by  some.  Later  she  was  found  living  in  the  old  French 
part  of  the  town,  and  the  interview  with  her  is  thus  de- 
scribed by  the  Rev.  Mr.  Hanson : 

"It  seemed  strange  to  make  inquiries  in  such  a  spot,  of 
events  which  had  happened  in  Europe  more  than  half  z 
century  ago.  Mrs.  Brown  had  resided  in  New  Orleans 
since  1820.  She  bore  the  marks  of  extreme  age,  though 
only  70  years  old,  and  gave  me  the  impression  of  one 
who  had  seen  great  vicissitudes.  Her  health  was  very  in- 
firm, her  life  drawing  to  a  close  through  sufferings  from 
a  cancer.  She  knew  nothing  whatever  about  Eleazer 
Williams.  When  told  of  some  events  concerning  him, 
his  appearance,  and  manners,  and  of  his  being  a  Mission- 
ary among  the  Oneidas,  she  replied,  'I  only  wish  I  was 
as  sure  of  my  salvation  as  I  am  that  he  must  be  the 
Prince.'  " 

Her  own  story  was  a  remarkable  one.  She  had  been 
living  in  France  during  the  most  stirring  times.  Her 
first  husband  was  Joseph  Debois,  secretary  to  the  Count 


THE    LOST    PRINCE.  205 

d'Artois.  This  brought  her  much  among  Court  people, 
as  her  husband  is  said  to  have  occupied  a  confidential 
position  in  the  royal  family.  She  became  acquainted  with 
the  Count  de  Lisle,  as  Louis  XVIII.  was  then  called,  and 
with  the  Duke  and  Duchess  d'Angouleme,  and  was  espe- 
cially intimate  with  the  Duchess.  There  was  much  con- 
versation among  them  respecting  the  Dauphin ;  when  she 
said  her  husband,  Joseph  Debois,  told  her  he  was  not  dead, 
but  carried  away  for  safety.  "Being  alone  one  day  with 
the  Duchess,"  said  she  to  Mr.  Hanson,  "I  mentioned  what 
my  husband  had  said,  and  asked  her  if  it  was  true,  and  if 
she  knew  what  had  become  of  her  brother  ?  The  Duchess 
replied  without  hesitation  and  with  an  expression  of 
pleasure  that  she  had  been  assured  her  brother  was  safe 
in  America.  Later  I  heard  that  a  royalist  named  Bel- 
langer  was  the  chief  agent  in  removing  him.  As  all  that 
was  told  was  confidential,  I  spoke  to  no  one  then  but  my 
husband  of  what  had  been  told  me.  All  the  members  of 
the  royal  family,"  she  added,  "were  well  acquainted  with 
the  facts  of  the  Dauphin's  preservation.  They  all  knew 
it,  sir.     They  all  knew  it." 

Her  husband,  Joseph  Debois,  died  in  1810;  but  after 
his  decease  she  still  continued  her  intimacy  with  the 
Bourbon  family,  and  was  among  them  until  the  Restora- 
tion. Later  she  married  an  American  gentleman  named 
George  Brown,  a  seafaring  merchantman.  From  a  por- 
trait shown  of  him,  he  was  a  very  handsome  man. 

When  asked  why  the  sister,  the  Duchess  d'Angouleme, 
did  not  make  an  effort  for  her  brother's  return  at  this 
time,  Mrs.  Brown  replied:  "She  could  not,  though  she 
had  long  hoped  to  have  him  restored.  Many  difficulties 
were  in  the  way.  It  was  long  before  she  knew  he  was 
still  living,  and  then  she  had  been  told  of  his  mental  con- 


206  THE    ONBIDAS. 

dition  and  knew  he  had  long  been  lost,  as  it  were,  in  the 
wilds  of  America,  among  the  Indians.  France  had 
undergone  so  much  terrible  strife  and  bloodshed,  she  did 
not  think  best  to  stir  up  more.  And,  too,  her  husband 
and  her  uncle  striving  to  be  placed  on  the  throne  as 
Louis  XVIII. ,  would  have  opposed  it,  if  he  had  not  denied 
all  knowledge  of  him.  But  she  became  sad,  very  sad; 
was  seldom  seen  to  smile  during  the  last  years  of  her 
life,"  concluded  Mrs.  Brown. 

The  Bellangcr  mentioned,  also  living  in  New  Orleans, 
or  Helena  near  there,  before  dying  made  a  similar  state- 
ment in  an  affidavit  that  was  enclosed  in  a  letter  to  Mr. 
Williams,  and  by  him  in  part  recorded  in  his  journal.  It 
states  that  in  1848  an  aged  and  respectable  French  gen- 
tleman of  the  name  of  Bellanger  made  a  disclosure  at  the 
last  hour  of  his  life;  that  he  was  the  person  who  had 
aided  in  the  escape  of  the  Dauphin  or  son  of  Louis  XVI., 
King  of  France,  from  the  Temple  in  1795,  in  his  trans- 
portation to  North  America,  and  his  adoption  among  the 
Indians.  He  stated  further  that  he  had  been  strictly 
bound  by  the  sacramental  oath  of  the  Roman  Catholic 
Church  never  to  disclose,  particularly  in  Europe,  the 
descent  or  family  of  the  royal  youth  whom  he  was  about 
to  convey  to  North  America. 

It  was  not  until  he  saw  himself  drawing  near  the  close 
of  his  earthly  career,  with  other  reasons  given  to  release 
him  from  his  oath,  Bellanger  saw  best  to  make  this  dis- 
closure. His  whole  form  was  agitated,  and  tears  were 
in  his  eyes  as  he  spoke  in  terms  of  endearment  of  the 
young  Dauphin  as  he  remembered  him.  And  one  of  his 
last  exclamations  was:  "Oh!  the  Dauphin!  May  he  be 
happy  and  restored !"  We  hear  of  different  French  gen- 
tlemen, who,  on  coming  to  this  country  said  that  a  Bour- 


THE    LOST    PRINCE.  207 

bon  was  among  us.  The  Ambassador  Genet  even  said,  in 
the  presence  of  a  number  of  persons,  that  the  Dauphin 
was  alive  and  was  known  to  be  in  the  State  of  New  York 
in  1 817.  Another,  meeting  Mr.  Williams  in  the  city,  and 
being  forcibly  struck  with  his  resemblance  to  the  Bour- 
bons, and  having  heard  in  France  of  his  early  life,  on 
being  introduced  to  him  asked  permission  to  examine  his 
scars;  when  he  is  said  to  have  exclaimed,  "Mon  dieu! 
what  proof  do  I  want  more  ?" 

Le  Ray  de  Chaumont,  whom  Mr.  Williams  met  on  the 
St.  Lawrence,  seemed  to  have  some  secret  knowledge  of 
him.  And  Col.  Ferrier,  once  a  body-guard  of  Louis 
XVI.,  who  had  suffered  much  with  the  King  in  perilous 
times,  and  who  afterwards  had  some  dealings  with  the 
Oneidas  in  connection  with  the  fur  trade,  was  thought  to 
share  in  LeRay's  secret,  whatever  it  might  be.  Not  only 
the  Abbe  des  Colonnes  of  Trois  Rivieres  near  Caughna- 
waga,  but  also  Bishop  Chevreuse,  believed  the  Dauphin 
to  be  alive  in  America;  and  both  declared  that  the  Rev. 
Mr.  Williams  bore  so  striking  a  likeness  to  Louis  XVIII. 
and  others  of  the  Bourbons,  he  must  be  the  child  grown 
to  maturity.  This  was  before  the  Prince  de  Joinville's 
visit  to  this  country,  and  his  interview  with  Eleazer  Wil- 
liams. 

At  another  time,  a  gentleman,  Prof.  Day,  on  his  return 
from  Europe,  after  an  interview  with  Mr.  Williams  laid 
some  lithographs  on  the  table  before  him.  At  the  sight  of 
one,  and  without  seeing  the  name,  he  became  greatly 
excited  and  exclaimed :  "This  is  the  face  that  has  haunted 
me  through  life."  It  proved  to  be  a  likeness  of  Simon 
the  jailor.  Previously  Mr.  Williams  had  spoken  of  a 
hideous  face  that  caused  him  pain  to  recall,  but  he  could 
not  tell  whose  it  was.     This  cruel  man  met  with  his  just 


208  THE    ONBIDAS. 

punishment,  it  was  thought,  when  guillotined  with 
Robespierre. 

From  the  Williams  family  it  was  learned  that  two  boxes 
of  clothing  and  other  articles  had  been  left  with  Eleazer. 
One  of  these  had  been  taken  away  by  a  daughter  of  theirs 
and  could  not  be  recovered.  The  other  was  supposed  to 
be  in  Montreal,  but  efforts  were  made  to  conceal  it. 
From  one  of  the  boxes  had  been  taken  three  coins,  or 
medals,  one  of  gold,  one  of  silver,  and  one  of  copper. 
They  were  facsimiles  of  each  other,  and  the  medals  struck 
off  at  the  coronation  of  Louis  XVI.  and  Marie  Antoinette. 
The  gold  and  silver  medals  of  value  were  said  to  have 
been  sold  by  the  Indians  in  Montreal.  .  The  copper  one 
was  retained,  and  long  afterwards  was  given  to  the  Rev. 
Mr.  Hanson,  while  the  gold  medal  was  seen  in  the  pos- 
session of  a  Roman  Catholic  Bishop  at  Montreal  or 
Quebec. 

The  probability  that  these  and  other  things  left  with 
the  Dauphin  for  his  identification,  might  be  found  in 
Montreal,  says  Mr.  Hanson,  is  increased  by  the  proximity 
of  Caughnawaga  to  that  city.  It  is  an  Indian  village  on 
the  St.  Lawrence  opposite  Lachine,  and  almost  within 
sight  of  Montreal.  Considering  the  loneliness  of  the  spot 
in  former  years,  before  railroads  and  steamboats  had 
brought  it  in  connection  with  the  busy  world,  one  cannot 
help  feeling  how  secure  a  hiding-place  for  the  scion  of 
royalty  this  village  presented.  And  the  same  remarks 
apply  more  strongly  still  to  St.  Regis,  which  lies  on  the 
boundary  line  between  Canada  and  the  United  States. 

Among  relics  in  Mr.  Williams's  possession,  and  greatly 
valued,  was  the  Cross  of  St.  Louis,  said  to  have  been 
attached  to  a  sash  left  with  him  when  a  child.  Another 
thing  of  value,  and  occasionally  shown,  was  a  silk  dress 


CHE     LOST    PRINCE.  209 

of  Queen  Marie  Antoinette's.  Of  it  he  said:  "It  was 
given  me  by  a  lady,  Mrs.  Edward  Clarke  of  Northamp- 
ton, who  bought  it  in  France  of  one  of  the  ladies  of  the 
Court,  and  who,  on  hearing  my  strange  story  and  con- 
sidering me  the  rightful  owner,  made  me  a  present  of  it." 
It  was  a  magnificent  brocaded  silk,  slightly  marred  by 
time.  It  had  been  partly  taken  to  pieces,  and  consisted 
of  a  back-piece,  stomacher,  and  train  over  ten  feet  long. 
The  waist  was  very  slender,  and  "there  was  pleasure," 
says  one  in  describing  it,  "in  believing  that  the  dress  had 
once  contained  the  queenly  form  of  one  of  the  loveliest  in 
the  halls  of  Versailles."  A  friend  of  the  present  writer, 
the  Rev.  Edward  de  Zeng,  was  shown  this  dress,  and 
said:  "In  conversing  with  the  Rev.  Mr.  Williams,  I  felt 
assured  from  his  conversation  and  courtly  manner,  as  well 
as  his  striking  likeness  to  Louis  XVIII.,  that  he  was  un- 
doubtedly the  missing  Prince." 

Mr.  Williams  also  kept  among  his  treasures,  and  took 
pleasure  in  showing  to  friends,  some  miniatures  and  a 
daguerreotype.  "There,"  said  he  "is  a  picture  of  a  very 
beautiful  young  lady.  And  that  was  how  I  looked  when 
I  married  her,"  he  added,  handing  the  daguerreotype  to 
which  he  still  bore  a  striking  likeness. 

In  describing  his  appearance,  the  Rev.  Mr.  Hanson, 
who  knew  him  well,  says:  "He  is  an  intelligent,  noble- 
looking  man,  with  no  trace  whatever  of  the  Indian  about 
him.  His  manner  of  talking  reminds  you  of  a  French- 
man. He  shrugs  his  shoulders  and  gesticulates  like  one. 
He  has  a  fair,  high,  intellectual,  but  receding  forehead; 
a  slightly  aquiline  nose ;  a  long  Austrian  lip,  the  expres- 
sion of  which  is  of  exceeding  sweetness  when  in  repose ; 
dark,  bright,  merry  eyes  of  hazel  hue ;  dark  hair  sprinkled 
with  gray,  as  fine  in  texture  as  silk.     I  should  never  for 


210  THE    ONBIDAS. 

an  instant  take  him  for  an  Indian."  Says  another :  "His 
temperament  is  genial,  with  a  dash  of  vivacity  in  his  man- 
ner. He  is  fond  of  good  living,  and  inclines  to  embon- 
point, which  is  the  characteristic  of  the  Bourbons. " 

A  distinguished  artist,  Chevalier  Fagnani,  who  had 
lived  from  childhood  in  intimacy  with  the  families  of  the 
Sicilian  and  Spanish  Bourbons,  of  whom  he  had  painted 
several  of  their  reigning  Kings  and  Queens,  and  whose 
skillful  artist  eyes  were  not  likely  to  deceive  him,  met  Mr. 
Williams,  for  the  first  time,  in  a  crowded  room.  Stand- 
ing some  little  distance  at  the  side  of  the  group,  he  eyed 
Mr.  Williams  from  head  to  foot,  dwelt  upon  the  contour 
of  his  face,  the  play  of  his  features,  and  the  manner  of 
his  address  in  conversation.  Then,  as  if  satisfied,  he 
turned  quietly  away.  A  friend  standing  near  said: 
"Well,  Fagnani,  what  do  you  think  as  to  his  being  a 
Bourbon?"  "I  do  not  think  at  all;  I  know,"  was  his 
reply.  Later,  in  painting  his  portrait  from  which  our 
engraving  is  taken,  Mr.  Fagnani  said :  "the  upper  part  of 
the  face  is  decidedly  of  the  Bourbon  cast,  while  the  mouth 
and  lower  part  resembles  the  Hapsburgs.  I  also  ob- 
served, to  my  surprise,  that  many  of  his  gestures  were 
similar  to  those  peculiar  to  the  Bourbon  race." 

We  have  mentioned  numerous  facts  to  prove  almost 
conclusively  that  the  Rev.  Mr.  Williams  was  indeed  the 
Lost  Prince.  Men  of  note,  his  colaborers  in  the  Episco- 
pal Church,  such  men  as  the  Rev.  Dr.  Hawks,  the  Rev. 
J.  H.  Hanson,  Bishop  Benjamin  B.  Griswold,  and  others 
were  of  this  opinion.  In  refutation  of  a  remark  made  by 
some  one  as  to  "false  claims,"  Bishop  Griswold  comes  out 
strongly.     We  give  his  letter  in  part : 

"The  accomplished  writer  fails  to  say  the  claim  rested 
on  the  disclosure  made  by  the  Prince  de  Joinville  directly 


■  ELEAZER  WILLIAMS,    1852 

From  a  painting  by  Chevalier  Fagnani,  a  portrait  painter  in  New 
York  City   (from  Lost  Prince) 


F  THE  \> 


UNIVERS 

OF 

£lLfFORN\L 


THB     LOST    PRINCE.  211 

to  the  Rev.  Mr.  Williams  himself,  accompanied  by  the 
offer  from  King  Louis  Philippe  of  a  princely  estate  if  the 
humble  Missionary  would  sign  away  forever  his  royal 
birthright.  The  antiquated  journal  kept  by  Mr.  Wil- 
liams is,  in  its  record,  made  on  the  very  night  of  the  day 
so  full  of  the  strongly  conflicting  emotions  so  suddenly 
called  forth.  It  is  full  also  of  prayerful  ejaculations,  and 
the  language  of  sanctified  submission,  Nemo  repente  tur- 
pissimus  fnit.  The  journal  was  closely  scanned  by  the 
Rev.  Dr.  Hawks,  the  Rev.  John  H.  Hanson,  and  other 
scholars  about  thirty  or  forty  years  ago.  It  is  certain, 
from  sworn  evidence,  that  the  Prince  de  Joinville  inquired 
for  Mr.  Williams  through  all  the  journey  from  his  land- 
ing in  America  to  his  arrival  in  Michigan,  and  the  meet- 
ing him  there,  on  board  of  the  boat,  for  Green  Bay.  It  is 
equally  certain  that  Louis  Philippe  personally  cor- 
responded with  Mr.  Williams  after  the  return  of  his  son 
to  Paris.  And  the  unquestioned  evidence  of  this  fact 
was  known  to  Dr.  Hawks,  and  lay  before  the  Rev.  Mr. 
Hanson  when  he  wrote  his  unanswered  book,  'The  Lost 
Prince.' 

"The  first  affidavit  of  the  supposed  Indian  mother  re- 
ferred to  by  —  was  made  under  false  representations  of 
what  she  was  signing.  On  learning  her  error  she  made 
a  later  affidavit  in  her  own  language,  copied  down,  in 
which  the  real  truth  was  told  that  the  Missionary  was  not 
her  son.  My  interest  in  the  whole  matter  grew  largely 
out  of  having  seen  and  heard  in  early  childhood  the 
prince-like  laborer  himself.  But  the  evidences  of  his 
claim  are  not  only  numerous,  but  they  are  derived  from 
wholly  different  and  widely  separate  sources." 

"Benj.  B.  Griswold. 
"Carroll,  Baltimore  Co.,  Md." 


212  THE    ONBIDAS. 

We  have  dwelt  somewhat  upon  these  events  in  the  life 
of  the  Rev.  Eleazer  Williams,  Missionary  to  the  Oneidas, 
as  they  help  us  better  to  understand  the  true  character 
of  the  man  and  his  many  peculiar  trials.  We  have  indeed 
felt  it  a  more  sacred  privilege  to  prove,  if  possible,  Mr. 
Williams  the  faithful  Christian  missionary,  the  guileless, 
humble  man  to  whom  false  aspersions  have  clung  for 
years,  than  to  try  with  others  to  prove  that  he  may  have 
been  the  Lost  Prince.  And  yet  the  one  helps  us  the  bet- 
ter to  understand  the  other — the  gentle,  refined,  and  in- 
tellectual man,  evidently  born  in  some  higher  sphere,  and 
yet  humbly  continuing  his  labors  among  the  Indians,  and 
amid  many  trials,  as  one  sent  of  God  to  minister  to  them. 

Although  Mr.  Williams  had  practically  given  up  the 
work  at  Oneida,  yet  he  did  not  entirely  relinquish  his 
ministerial  care  of  his  Oneida  children.  When  at  his 
home  on  Fox  River,  he  was  often  called  upon  by  his  old 
friends  to  baptize  a  child  or  visit  some  sick  person.  In 
his  journal  are  found  a  few  simple  records  of  that  time : 

"Green  Bay,  Feb.  4,  1841 — I  came  down  in  haste  this 
morning  to  visit  a  sick  man.  He  is  in  a  dangerous  state, 
both  in  soul  and  body.  I  have  administered  to  him  all  the 
consolation  which  the  Christian  religion  affords  and  the 
prayers  of  the  Church. 

"Feb.  5,  Friday — Called  again  upon  the  sick  man.  He 
is  somewhat  better.  I  again  exhorted  him  to  have  a  lively 
faith  in  the  Lord  Jesus  Christ. 

Feb.  15 — Our  son,  who  has  been  very  ill,  is  much  bet- 
ter to-day,  and  I  hope  he  will  continue  to  amend. 

"The  weather  is  fine.  I  went  to  the  Sugar  Camp. 
The  Indian  boy  knocked  the  snow  off  the  shelters  and  I 
arranged  the  sap  dishes.  The  Oneidas  have  been  with  us 
and  communicated  to  me  some  unpleasant  news  in  rela- 


THE    LOST    PRINCE.  213 

tion  to  their  missionary.  I  exhorted  them  to  live  in  peace 
with  him  and  adhere  to  his  instructions. 

"Feb.  16 — I  have  been  to  Duck  Creek  and  administered 
baptism  to  a  sick  child.  I  believe  it  is  now  sick  unto 
death.  May  God  receive  it  to  eternal  glory !  I  saw  many 
of  my  Oneida  friends,  and  they  wished  me  to  come  back 
to  them. 

"April  10 — Mrs.  Williams  returned  from  the  Sugar 
Camp  where  she  has  been  superintending  for  three  or 
four  weeks  past  the  making  of  sugar.  I  have  been  back 
and  forth  to  see  the  men  do  their  duty.  We  have  made 
at  least  a  thousand  pounds  of  fine  sugar.  I  have  been 
left  nearly  four  weeks  alone.  I  cooked  for  myself  and 
took  care  of  'the  cattle.'  " 

Mr.  WTilliams,  when  not  at  home,  was  at  Fox  River, 

'>rstill  looking  after  the  schools  he  had  established  among 

the  St.  Regis  Indians,  as  well  as  to  the  spiritual  welfare 

of  those  not  so  entirely  under  the  influences  of  the  Roman 

Catholic  priests  there. 

At  all  times,  he  suffered  very  severely;  had  long  and 
painful  attacks  of  illness.  With  less  strength,  and  with 
but  little  means  to  travel  back  and  forth,  Mr.  Williams 
could  go  less  frequently  to  his  home  on  Fox  River. 

His  last  illness  and  death  occurred  in  comparative  ob- 
scurity among  the  St.  Regis  Indians.  There  were  no 
signs  of  royalty  about  the  humble,  yet  faithful  mission- 
ary. He  had  not  sought  earthly  distinction,  but  bravely 
bore  a  heavy  cross  that  was  laid  down  for  the  Heavenly 
crown,  which  at  the  last  great  day,  he  will  doubtless  re- 
ceive in  a  far  more  glorious  kingdom.  He  entered  into 
rest  August,  1858,  aged  70.  He  left  a  wife  and  one  son. 
Two  little  girls  had  died  in  childhood.  The  son,  John 
Lowe   Williams,   had  married  and  at  the   time  of   his 


2i4  THE    ONBIDAS. 

father's  death,  was  living  in  Oshkosh,  Wisconsin.  He 
has  since  passed  away,  but  his  widow  is  said  to  be  still 
living.  They  had  three  children.  The  eldest  son,  George, 
is  the  only  one  living.  This  grandson  of  Eleazer  Wil- 
liams now  resides  in  St.  Louis.  He  was  married  in  1884. 
They  have  no  children;  so  the  line  of  the  Bourbons  may 
end  with  him.  When  the  last  one  passes  away,  who  can 
tell  but  what  the  long  hidden  secret  may  be  revealed  by 
someone  to  more  certainty,  or  ever  remain  a  mystery. 

It  is  a  pleasure  to  record  that,  as  time  passes,  the  work 
of  Eleazer  Williams  for  the  Indians  is  more  and  more 
appreciated.  Says  an  Indian  writer  of  note  some  few 
years  ago,  with  eloquent  scorn  when  some  disparaging 
remark  had  been  made  of  WTilliams : 

"He  was  no  supplanter,  but  a  true  minister  of  God, 
lawfully  called  and  sent.  He  grounded  our  tribe  in  the 
principles  of  the  Christian  faith,  and  we  owe  much,  under 
God,  to  Mr.  Williams  as  the  first  missionary  who  really 
taught  us  as  a  people  the  doctrines  of  Christ  and  His 
Church,  and  though  Mr.  Williams  is  now  dead,  the  influ- 
ence of  his  teachings  still  pervades  the  First  Christian 
Party ;  his  works  do  live  in  our  hearts." 

"The  Second  Christian  Party  were  led  some  time  after 
they  were  converted  by  Mr.  Williams,  to  embrace  the 
Methodist  faith.  The  First  Christian  Party  still  held  the 
faith  once  delivered  to  the  saints,  as  taught  by  the  Protes- 
tant Episcopal  Church,  which  they  firmly  believe  to  be  a 
branch  of  the  Church  of  Christ,  and  they  are  resolved  to 
hold  this  faith  till  the  last  gasp  unless  God  Himself  shall 
hereafter  reveal  a  better. 

"As  to  the  Rev.  Mr.  Williams,  we  say  that  he  deserves 
great  praise  and  honor  for  his  zeal  in  our  behalf.  He 
translated  into  our  language  books  of  Scripture  and  piety ; 


THE    LOST    PRINCE.  215 

preached  to  us  the  unsearchable  riches  of  Christ;  and  as- 
sisted to  secure  our  present  home  by  his  influence  with 
Bishop  Hobart  and  others.  And  we  take  this  opportu- 
nity to  express  our  heartfelt  gratitude  to  that  devoted  ser- 
vant of  God,  for  we  believe  he  was  a  true  Christian  man 
and  zealous  minister  of  Jesus  Christ,  and  he  has  done 
very  much  more  than  we  can  now  relate  for  the  lasting 
benefit  of  the  whole  Oneida  tribe." 


216  THE    ONBIDAS. 


Chapter  XVII. 
Pioneer  Missionaries. 

In  1830  Rev.  Mr.  Williams  was  succeeded  by  the  Rev. 
Richard  F.  Cadle,  a  very  earnest  missionary.  Unfortun- 
ately there  is  little  recorded  of  his  work  during  the  five 
or  six  years  of  his  residence  among  the  Oneidas.  Miss 
Cooper,  in  her  papers  on  "Missions  to  the  Oneidas"  tells 
us: 

"The  Rev.  Mr.  Williams's  place  at  Duck  Creek  was 
supplied  by  a  very  worthy  clergyman,  the  Rev.  Richard  F. 
Cadle,  who  labored  faithfully  on  the  same  ground  from 
1830  to  1836." 

In  1829  the  Oneida  Mission  had  been  transferred  from 
the  Foreign  to  the  Domestic  Board  of  Missions,  where  it 
more  naturally  belonged.  When  Mr.  Cadle  entered  on 
his  duties,  there  had  been  for  some  time  but  few  con- 
firmations, as  there  was  no  Bishop  in  that  region.  Bishop 
Hobart  of  New  York,  and  Bishop  Onderdonk  of  Philadel- 
phia, had,  as  we  know,  very  kindly,  though  at  long  in- 
tervals, visited  them;  so  it  had  required  great  Christian 
patience  and  courage  on  Mr.  Williams's  part  to  keep  the 
little  band  of  Church  members  together.  Says  Miss 
Cooper:  "During  Mr.  Cadle's  ministry  some  of  the  men 
of  Green  Bay  tried  from  selfish  motives  to  throw  obsta- 
cles in  the  way  of  religious  instruction  of  the  people. 
They  believed  they  could  control  the  tribe  more  entirely 
and  purchase  their  lands,  if  there  was  no  Missionary,  on 
the  grounds." 


The  Rev.  Richard  Fish  Cadle,  Missionary  1830-1836 


PIONEER    MISSIONARIES.  217 

We  find  that  before  coming  to  Duck  Creek,  Mr.  Cadle 
had  established  a  boarding-school  at  Green  Bay  in  connec- 
tion with  the  Domestic  Church  Mission  Society.  His  sis- 
ter, Miss  Sarah  Cadle,  cared  for  his  home  and  assisted 
him  as  superintendent  of  the  female  department  of  the 
school.  For  awhile,  a  few  Oneida  lads  from  Duck  Creek 
attended  the  school.  After  leaving  the  Mission  at  Duck 
Creek,  Mr.  Cadle  became  Chaplain  of  Fort  Winnepeg  and 
Crawford.  In  1841  he  was  Superior  of  Nashotah.  He 
died  at  Medford,  Delaware,  in  1857,  aged  60  years.  He 
was  of  a  family  of  10  children,  not  one  of  whom  married. 
All  have  now  passed  away.  His  sister,  Mary,  the  last  of 
the  family,  died  in  New  York,  Oct.,  1896,  aged  88  years. 

After  the  Rev.  Mr.  Cadle  left  Oneida,  the  Rev.  Solo- 
mon Davis  obtained  the  appointment,  and  went  to  the 
Reservation  with  one  of  the  latest  parties  to  leave  New 
York.  They  were  mostly  of  the  Second  Christian  Party, 
and  it  is  said  were  dissuaded  by  him  from  going  there 
sooner.  By  this  last  emigration  but  few  Christian  Indians 
were  left  on  the  old  grounds.  The  little  Church  built  there 
through  much  self  denial  was  now  left  for  a  time  bare  and 
empty.  A  few  years  later,  we  are  told,  it  was  taken  to 
pieces  and  removed  to  the  village  of  Vernon,  in  Oneida 
County,  where  it  was  rebuilt  for  some  other  denomination. 

The  Methodists  had  previously  formed  a  church  society 
among  the  Indians,  and  later,  in  1841,  they  erected  a 
church  building  for  their  mutual  use.  At  the  present 
day,  the  few  Indians  found  at  Oneida  Castle  are  mostly 
Methodists,  and  attend  to  agricultural  pursuits.  The 
Onondaga  Indians  living  not  far  from  them  are  well 
looked  after  by  the  Rev.  Mr.  Hayward,  a  clergyman  of 
our  Church. 

"A  year  or  two  previous  to  the  removal  of  the  last  band 


218  THE    ON  BID  AS. 

of  the  Oneidas  to  Wisconsin,"  says  Miss  Cooper,  "an 
agreement,  or  treaty,  was  made  by  which  each  settler 
should  receive  a  hundred  acres  of  land.  The  land  was 
held  in  common,  each  individual,  or  family,  taking  up  as 
much  of  his  hundred  acres  as  he  could  cultivate,  while 
their  improved  houses  were  scattered  at  irregular  dis- 
tances apart,  the  entire  length  of  the  Reservation,  for  12 
miles  on  either  side  of  Duck  Creek. 

"The  Indians  soon  built  for  themselves  strong,  wide 
bridges  over  this  stream.  These  bridges  were  mostly 
solidly  constructed.  The  little  clearings  were  in  sight  of 
each  other,  but  there  was  at  that  time  no  regular  village 
or  hamlet,  but  near  the  center  of  the  Reservation  stood  a 
small  school-house  and  on  the  opposite  side  of  the  road 
was  the  little  chapel  of  squared  logs."  Hobart  Church, 
as  the  Indians  had  named  their  first  church  in  the  wilder- 
ness, had  become  entirely  too  small  for  the  congregation 
that  gathered  there  every  Sunday,  so  it  was  decided  to 
build  a  frame  church  on  or  near  the  same  site.  The 
people  had  recently  sold  another  portion  of  their  New 
York  lands  to  the  Government.  In  solemn  Council  it 
was  then  resolved  to  devote  $7,000  of  the  money  accru- 
ing from  this  sale,  to  the  building  of  a  new  church.  A 
little  cottage  a  story  and  a  half  high  was  also  built  for 
a  parsonage  not  far  from  the  Church.  Could  any  so- 
called  civilized  people  have  shown  a  more  liberal  and 
Christian  spirit? 

The  Rev.  F.  W.  Merrill  gives  us  the  following  inter- 
esting account  of  the  laying  of  the  corner-stone  and  the 
consecration  of  the  new  church.  He  says:  "In  August, 
1838,  Bishop  Kemper  paid  his  first  visit  to  Oneida,  the 
occasion  being  the  Laying  of  the  Corner-Stone  of  a  new 
Church  soon  to  be  built.     This  was  the  first  ceremony  of 


PIONBHR    MISSIONARIES.  219 

the  kind  that  the  Indians  had  ever  seen,  and  no  small  in- 
terest was  manifested  by  them.  A  large  number  of  chiefs 
and  warriors  went  on  horseback,  and  met  the  Bishop 
about  5  miles  from  the  Mission.  When  they  met,  the  In- 
dians were  told  by  Chief  Daniel  Bread  that  'they  were 
now  in  the  presence  of  their  spiritual  father,  who  had  no 
doubt  been  sent  by  the  Good  Spirit  to  see  his  red  children, 
the  Oneidas,  and  do  them  good.' 

"The  Indians,  at  this  presentation,  uncovered  their 
heads  and  bowed  most  respectfully.  They  then  opened 
ranks,  and  the  Bishop  and  Clergy  passed  through  and 
were  escorted  to  the  Church.  The  Services  began  by 
chanting  the  Te  Deum  in  the  Indian  language.  At  the 
close  of  the  Service  the  congregation  formed  in  proces- 
sion, and  with  the  Bishop  and  Clergy  went  to  the  site  of 
the  new  Church,  which  was  on  an  elevation  overlooking 
the  settlement. 

"The  Services  at  this  place  were  solemn  and  impressive. 
The  deposits  were  placed  in  a  tin  box  under  the  stone,  by 
the  chief  orator  of  the  tribe.  A  memorandum  was  placed 
with  other  documents,  as  follows :  'This  Corner-Stone 
was  laid  on  the  seventh  day  of  August,  A.  D.,  1836,  by 
the  Rt.  Rev.  Father  in  God,  Jackson  Kemper,  Bishop  of 
Wisconsin,  Missouri  and  Indiana,  the  first  Missionary 
Bishop  of  the  Protestant  Episcopal  Church  in  the  United 
States.'  Four  of  the  chiefs  then  took  hold  of  the  stone  at 
each  corner,  and  placed  it  in  position.  The  Gloria  in 
Excelsis  was  sung,  and  after  an  address  by  the  Rev. 
Richard  Cadle,  the  Service  closed  with  the  Bishop's  Bene- 
diction." 

In  the  following  year  Bishop  Kemper  again  visited 
Oneida  for  the  purpose  of  consecrating  the  first  Episcopal 
Church  in  the  Territory  of  Wisconsin.     This  consecra- 


220  THE    ONBIDAS. 

tion  took  place  on  September  2,  1839.  The  service  was 
indeed  most  interesting.  The  Bishop,  accompanied  by 
the  Missionary,  Rev.  Solomon  Davis,  was  received  at  the 
door  of  the  church  by  the  chiefs  of  the  nation.  After 
being  seated  within  the  chancel,  the  instrument  of  dona- 
tion was  presented  to  him  by  four  of  the  oldest  chiefs  in 
the  tribe,  each  taking  hold  of  it  by  the  corner,  and  in  this 
manner  placing  it  in  the  hands  of  their  chief  spiritual 
Father.  After  being  read  by  the  Missionary,  it  was  re- 
turned to  the  Bishop  and  placed  by  him  upon  the  Altar. 

The  Bishop  then  performed  the  usual  consecration  ser- 
vice, certain  portions  of  which  were  interpreted  to  the  In- 
dians. At  the  close  of  the  service  the  chiefs  and  head 
men  of  the  nation  came  in  front  of  the  chancel,  each 
placing  his  hands,  as  he  came  up,  upon  the  shoulder  of 
the  other,  and  in  this  way  forming  a  half  circle  in  the 
presence  of  the  Bishop.  The  Missionary  stood  in  the 
center,  and  the  Chief  nearest  to  him  on  each  side  placed 
a  hand  upon  his  shoulder,  while  he  read  in  their  behalf 
the  following  address  : 

"To  the  Right  Reverend  Father  in  God,  Jackson  Kem- 
per, D.  D. : 

"Right  Reverend  Father:  The  chiefs  of  the  Oneidas 
cannot  suffer  you  to  depart  from  their  nation  without  ex- 
pressing their  sincere  thanks  for  your  kindness  in  visiting 
them  at  this  time.  The  journey  of  our  father  has  been 
long.  His  children  are  thankful  that  the  Great  Spirit  has 
brought  him  through  it  in  safety.  His  presence  has  made 
our  hearts  glad.  We  will  long  remember  the  solemn  ser- 
vices of  this  day.  Our  house  is  now  'holy  place.'  It  is 
duly  prepared.  It  is  made  sacred  to  the  worship  of  the 
Great  and  Eternal  Spirit. 

"Right  Reverend  Father:  It  is  a  matter  of  joy  to  us 


m 


PIONBBR    MISSIONARIES.  221 

that  the  good  work  is  done.  But  your  children  will  not 
stop  here.  It  shall  be  our  endeavor  to  go  on  and  do  as 
you  have  told  us  to  do.  Here,  from  time  to  time,  we  will 
come.  We  will  bring  our  families  with  us.  We  will  try 
to  worship  the  God  of  Christians  with  sincere  hearts.  By 
hearing  the  good  words  of  the  Gospel  we  may  learn  how 
to  live  well,  and  how  thus  we  may  finally  be  prepared  to 
die  well — our  days  may  end  in  peace. 

"Right  Reverend  Father :  Your  children  now  feel  that 
they  are  brought  very  near  to  you.  The  Great  Council  of 
the  Church  has  granted  our  heart's  desire.  It  was  our 
choice  that  as  God's  chief  minister,  you  should  preside 
over  us.  Our  wishes  are  gratified.  The  decision  of  the 
Great  Council  was  good  news  to  our  ears.  Could  we  sit 
near  their  council-fire  when  it  is  lighted  up  again,  we 
would  thank  them  with  one  heart  and  one  voice  for  what 
they  have  done. 

"Right  Reverend  Father:  You  will  be  there.  Thank 
them  for  your  children. 

"Right  Reverend  Father :  We  are  now  about  to  do  what 
we  could  not  do  when  last  you  visited  us.  A  chain  of 
friendship  is  to  be  formed,  which  we  trust  will  never  be 
broken.  We  now  extend  to  you  the  hand  of  the  nation. 
We  acknowledge  you,  and  will  hereafter  hold  on  to  you 
as  our  lawful  Bishop.  Our  eyes  will  turn  to  you,  and  to 
you  alone,  for  counsel  and  advice  in  all  our  spiritual  af- 
fairs. May  the  chain  now  thrown  around  us,  never  be- 
come dim.  May  it  bind  us  together  in  peace  and  friend- 
ship, as  long  as  life  shall  last.  Father,  your  children  will 
take  care  to  keep  it  bright.  This  is  all  they  have  to  say." 
The  Bishop  then  took  the  Missionary  by  the  hand  (the 
chiefs  still  keeping  their  position),  and  replied  as  follows: 
"My  children :  I  deeply  feel  the  solemnities  and  respon- 


222  THE    ONBIDAS. 

sibilities  of  this  moment.  It  has  afforded  me  much  pleas- 
ure to  visit  you  and  to  consecrate  your  neat  and  hand- 
some Church  to  the  worship  of  Almighty  God. 

"My  children :  I  have  beheld  with  pleasure  your  dwell- 
ings, barns,  and  farms,  and  am  convinced  that  if  you  per- 
severe in  your  honest,  temperate  and  industrious  habits, 
your  earthly  comforts,  under  the  blessing  of  our  Heavenly 
Father,  will  constantly  increase. 

"My  children :  I  cordially  unite  myself  to  you  as  your 
Father  in  the  Lord,  and  fervently  pray  that  the  blessing 
of  the  Great  Spirit  may  ever  rest  upon  this  nation.  I  will 
always  endeavor  to  keep  bright  the  chain  of  friendship 
now  formed.  Here  may  we  often  worship  God  together 
as  brothers  in  sincerity  and  truth,  and  hereafter,  where 
there  will  be  no  more  sin,  or  pain  or  death,  may  we  unite 
in  praises  and  thanksgiving  which  will  never  end.  May 
God  bless  you,  my  children.     Farewell." 

The  congregation  gathered  for  worship  in  the  new 
church,  with  great  regularity.  The  progress  of  Christian 
civilization  was  slow,  but  encouraging.  There  were  now 
left  but  few  avowed  heathens  among  them.  One  old 
man,  who  had  continued  obdurate  and  for  a  long  time 
kept  aloof  from  the  church,  was  considered  to  be  in  a 
semi-pagan  condition.  But  at  length  there  was  a  change. 
His  heart  opened  to  religious  instruction,  the  scales  fell 
from  his  eyes.  He  became  a  believing  and  penitent 
Christian.  The  Missionary  proposed  to  baptize  him, 
when  he  replied :  "My  father,  that  is  not  necessary.  I  have 
been  baptized  already.  It  was  when  I  was  a  little  child  by 
a  Missionary  of  your  Church  from  beyond  the  salt  water 
when  the  country  was  a  Colony  of  the  King  of  England." 

He  named  two  very  old  women,  still  living,  wha  had 
been  present  at  his  baptism.     They  were  called  as  wit- 


PIONEER    MISSIONARIES.  223 

nesses,  and  testified  to  the  truth  of  the  assertion.  In  this 
instance,  as  in  many  others,  the  baptismal  prayers  offered 
over  the  infant,  were  now  answered  to  the  peace  and  joy 
of  an  aged  Indian  near  the  close  of  a  no  doubt  dark  and 
stormy  life. 

Very  different  was  the  scene  that  took  place  in  a  cot- 
tage a  few  years  earlier.  The  life  of  an  aged  Christian 
woman,  from  a  distance  was  drawing  to  a  close.  One 
who  came  to  administer  the  Holy  Communion  to  her,  thus 
describes  the  service  at  the  cottage. 

"Our  visit  was  to  the  home  of  old  Margaret  Skenan- 
doah,  the  daughter  of  the  Oneida  Chief  Skenandoah,  who 
was  known  as  the  friend  of  Washington.  She  lives  by 
herself  in  a  little  cottage,  attended  by  some  of  her  children 
and  grandchildren,  who  provide  for  her  necessities. 
About  thirty  of  her  neighbors  had  gathered  to  receive 
with  her  the  Blessed  Sacrament. 

"The  little  congregation  was  seated,  some  on  chairs, 
or  chests  ranged  about  the  side  of  the  room,  and  others 
upon  a  bed  in  the  corner.  A  table  stood  in  the  center  of 
the  room  covered  with  a  white  cloth,  and  had  upon  it  the 
sacred  vessels.  Old  Margaret,  with  her  hair  of  silvery 
beauty,  sat  in  a  chair,  wrapped  in  a  snow-white  blanket. 
The  rest  of  her  costume  consisted  of  the  general  apparel 
worn  by  the  Oneida  women,  with  leggings  and  beaded 
moccasins.  On  either  side  of  her,  in  picturesque  sol- 
emnity, were  seated  a  group  of  women  enveloped  in  white 
blankets.  The  floor  was  scoured  to  utmost  cleanness,  and 
a  faggot  fire  in  the  open  fireplace  added  warmth  to  the 
chilly  day. 

"The  Service  began  with  a  hymn  sung  in  the  Indian 
language ;  a  prayer  was  offered  in  Oneida ;  a  short  address 
followed  which  was  interpreted.    The  Communion  Ser- 


224  THE    ONBIDAS. 

vice  was  in  English,  and  after  another  hymn,  the  com- 
municants present  knelt  around  the  little  Altar  and  re- 
ceived with  great  reverence  the  Sacrament.  After  which 
the  concluding  prayers  were  said,  the  Gloria  in  Excelsis 
sung,  and  the  Benediction  pronounced.  The  meek  and 
quiet  spirit  which  pervaded  this  Oneida  cottage  service 
was  a  blessed  evidence  of  its  sincere  Christian  devotion." 

"Dec.  9,  1837 :  While  at  Green  Bay  yesterday,"  writes 
Mr.  Davis,  "with  a  view  of  forwarding  my  missionary 
report  by  the  Chicago  mail,  I  received  the  unwelcome  in- 
telligence of  the  destruction  of  my  dwelling  house  by 
fire.  On  my  return  to  the  Mission  I  find  that  not  only 
the  house  but  nearly  all  it  contained  is  reduced  to  ashes. 
My  library,  of  about  500  volumes  is  entirely  destroyed,  as 
is  even  our  wearing  apparel,  etc.  The  property  (though 
of  little  value)  which  we  regard  as  belonging  to  your  com- 
mittee, is  safe,  viz.,  the  Missionary,  his  wife  and  daugh- 
ter, and,  by  the  blessing  of  God,  are  in  good  health  and 
spirits." 

A  few  years  later  the  Rev.  Mr.  Davis,  seized  with  ill- 
ness at  Oneida,  was  taken  to  Green  Bay  for  medical  treat- 
ment, where  he  died. 

In  1847  the  Rev.  Franklin  Haff  succeeded  Solomon 
Davis  as  Missionary  to  the  Oneidas,  and  was  in  charge 
of  the  Mission  until  1852,  when  he  received  a  call  to  In- 
diana. Mr.  Haff  was  indeed  a  pioneer  missionary.  As 
student  at  Nashotah  in  its  earliest  days  he  endured  many 
hardships,  and  later  as  Deacon,  with  others  of  his  faithful, 
self-denying  companions,  spread  the  Gospel  in  the  then 
almost  wilderness  that  surrounded  them.  On  Feb.  28, 
1847,  w*tn  a  c^ass  °f  6,  ^e  Rev-  Mr.  Haff  was  ordained 
Priest,  and  the  following  month  received  an  appointment 
to  Oneida  and  held  his  first  service  as  resident  missionary 
among  the  Indians. 


The  Rev.  F.  R.  Haff,  Missionary  1847-1852 


PIONBBR    MISSIONARIES.  225 

The  Church  at  Oneida  was  in  a  disturbed  state,  and 
the  people  were  less  in  harmony  than  at  any  time  before. 
But  amid  many  trials  among  the  then  divided  and  some- 
what contentious  people,  Mr.  Haff  is  said  to  have  done 
much  good.  During  his  ministry  of  5,  or  nearly  6,  years 
on  the  Reservation,  there  was  a  great  increase  to  the 
Church  from  among  the  First  Christian  Party.  Many 
were  baptized  and  confirmed,  and  remained  consistent 
Christians.  By  his  earnest,  gentle  ways  he  endeared  him- 
self to  the  Indians  and  was  beloved  and  revered  by  all 
who  knew  him. 

Of  the  Rev.  Mr.  Haff's  subsequent  history  we  cannot 
here  give  a  full  account.  While  at  Oneida  he  had 
officiated  at  the  first  service  of  the  Church  ever  held  in 
Oshkosh,  Wisconsin.  Later,  he  received  a  call  there,  and 
remained  there  in  active  service  for  many  years  up  to  the 
time  of  his  death,  which  occurred  in  1906,  at  the  ad- 
vanced age  of  84  years.  Throughout  his  long  ministry 
of  over  60  years,  he  is  said  to  have  ever  practiced  what 
he  preached  and  to  have  won  lasting  friends.  As  they 
gathered  from  all  ranks  in  life  to  pay  a  last  tribute  to  his 
silent  form,  there  was  seen  in  death  the  faint,  sweet  smile 
that  had  illumined  his  face  up  to  the  very  end  of  life.  As 
one  remarked :  "Only  a  good  and  holy  man  could  show 
such  a  beautiful  face  in  death." 

When  called  to  receive  his  reward,  not  the  least  of  the 
Rev.  Franklin  Haff's  works  for  the  Master,  so  long  and 
so  faithfully  rendered,  will  be  found  the  few  years  spent 
among  the  Oneidas. 


226  THE    ONBIDAS. 


Chapter  XVIIII. 
Bishop  Kemper  and  Nashotah. 

In  the  year  1836,  only  a  few  months  before  the  final 
migration  of  the  last  large  party  of  the  Oneidas  to  Wis- 
consin, the  Rev.  Jackson  Kemper  was  consecrated  the 
first  Missionary  Bishop  of  the  Protestant  Episcopal 
Church  in  this  country.  Says  Miss  S.  Fenimore  Cooper : 
"His  diocese  was  a  vast  region.  Missouri,  Indiana,  Wis- 
consin, Minnesota  and  Iowa  were  included  within  its 
limits.  The  Bishop  threw  himself  into  his  duties  with 
great  devotion  of  heart  and  life.  During  the  first  11 
years  he  had  no  home.  He  had  not  even  a  study.  His 
books  were  not  unpacked.  He  travelled  hundreds  of 
miles  on  horseback  and  hundreds  of  miles  on  foot  over 
the  rudest  roads  and  the  wildest  paths,  swimming  many 
a  river  in  his  constant  journeys. 

"During  the  thirty-five  years  of  his  Episcopate  the 
good  Bishop  never  allowed  himself  but  one  day  in  each 
year  that  he  called  his  own.  Christmas  he  always  passed 
with  his  motherless  children.  He  seemed  indefatigable  in 
his  holy  duties ;  there  was  no  work  too  humble,  no  ham- 
let too  remote  or  too  small,  for  his  visitations.  And  all 
his  duties  were  performed  so  lovingly,  he  was  so  kind,  so 
fatherly  in  his  manners." 

Very  early  in  his  Episcopate  he  turned  his  eyes  towards 
the  Oneidas.  At  his  first  visitation,  in  1838,  to  lay  their 
corner-stone  and  hold  confirmation,  54  were  confirmed. 


The  Rt.  Rev.  Jackson  Kemper,  D.D.,  First  Bishop  of  Wisconsin 


'     OF  THE 

UNIVERSITY 

of 


BISHOP   KEMPER   AND   N  AS  HOT  AH.      227 

He  held  these  visitations  among  the  red  people  almost 
yearly,  and  entirely  won  their  hearts  by  his  sympathy  and 
fatherly  interest  in  them.  The  Oneidas  gave  him  the 
name  of  Ha-re-ro-wa-gon,  "He  who  has  the  power  over 
all  words."  At  his  second  visitation  to  Oneida,  their 
new  frame  church  was  consecrated.  He  is  said  to  have 
been  in  constant  communication  with  their  Missionary, 
and  on  many  occasions  his  kind  hand  was  stretched  out 
to  help  them.  Though  relatively  a  poor  man,  the  Bishop 
is  said  to  have  been  by  far  the  largest  giver  in  his  diocese, 
giving  more  to  missions  than  half  the  parishes  in  it. 
This  great  generosity  in  giving  was  brought  about  by 
rigid  economy,  denial  of  self-indulgence,  and  freedom 
from  debt.     He  had  a  great  horror  of  debt. 

For  the  Oneidas  Bishop  Kemper  seems  to  have  had  a 
tender  sympathy.  He  felt  strongly  the  obligation  of  the 
Church  and  the  Nation  to  render  a  just  and  faithful 
Christian  service  to  those  whose  places  on  earth  we  have 
taken.  And  this  feeling  was  increased  as  he  looked  upon 
them  as  Christian  brothers,  although  still  in  need  of  fos- 
tering care.  One  of  his  latest  visitations  to  the  Indians  is 
thus  described: 

"As  he  sat  in  the  chancel  of  their  little  Church,  his 
eyes  would  wander  with  fatherly  sympathy  over  those 
dusky  faces  and  wild  figures,  all  of  whom  were  person- 
ally known  by  name  and  features,  while  he  himself  un- 
consciously presented  a  beautiful  picture  of  Apostolic  dig- 
nity, his  reverend,  kindly  face,  beaming  with  holy  feeling, 
his  white  hair  making  a  halo  about  his  venerable  head." 

After  the  resignation  of  the  Rev.  Mr.  Haff,  in  1852, 
the  Bishop  was  greatly  troubled  to  find  a  clergyman  will- 
ing to  take  charge  of  Oneida.  Matters  had  reached  a 
crisis ;  there  had  been  dissension  among  themselves,  as  we 


228  THE    ONBIDAS. 

already  know,  and  things  were  growing  darker  at  every 
week's  close.  This  Mission  seemed  under  a  cloud. 
Some  had  become  lukewarm.  Intemperance  and  immor- 
ality were  on  the  increase,  as  never  before.  The  evil- 
minded  among  the  white  traders  and  speculators  were 
doing  all  they  could  to  encourage  it  with,  no  doubt,  the 
hope  that  evil  ways  would  be  the  means  of  driving  the 
Indians  still  further  into  the  wilderness. 

Good  Bishop  Kemper  was  sorely  grieved.  He  looked 
about  the  length  and  breadth  of  his  vast  diocese,  but  no 
clergyman  was  unemployed.  After  a  vacancy  of  several 
months,  the  Bishop  published  an  appeal  in  "The  Church 
Journal,"  in  the  summer  of  1853.  Happily  an  answer 
was  received,  and  from  his  own  diocese.  It  was  a  son  of 
Nashotah,  the  Rev.  Edward  A.  Goodnough,  who  in  this 
extremity  offered  himself  for  service  among  the 
Oneidas.  The  Rev.  Mr.  Haff  had  also  been  a  Nashotah 
graduate. 

We  would  here  linger  and  give  some  account  of  Nas- 
hotah and  its  pioneer  students.  It  is  in  part  taken  from 
"Missions  to  the  Oneidas."  The  writer  says:  "In  1841 
the  Rev.  James  Lloyd  Breck,  the  Rev.  William  Adams, 
and  the  Rev.  John  Henry  Hobart,  a  son  of  the  Bishop,  all 
students  from  the  Theological  Seminary  of  New  York, 
and  all  recently  ordained  deacons,  went  to  the  wild  re- 
gion on  the  shores  of  Lake  Michigan  for  the  purpose  of 
founding  an  associate  Mission,  to  preach  the  Gospel  in 
what  was  then  a  forest  wilderness.  They  entered  on  the 
work  under  the  auspices  of  the  Board  of  Domestic  Mis- 
sions. Their  plan  included  a  common  home,  itinerant 
preaching  and  teaching,  with  a  daily  life  of  prayer,  study, 
and  manual  labor. 

"Some  twenty  miles  westward  from  the  pretty  hamlet 


BISHOP   KEMP  BR   AND   N  AS  HOT  AH.      229 

of  Milwaukee  there  lay  two  lovely  little  lakes  of  limpid 
water  in  the  heart  of  the  wilderness,  the  twin  lakes  of 
Nashotah.  A  rude  shanty  had  been  loosely  put  together 
by  some  frontiersman.  The  tract  of  land  was  for  sale. 
The  young  missionaries  were  poor,  as  most  missionaries 
are,  but  Mr.  Aspinwall  and  Mr.  Minturn  of  New  York, 
and  others,  purchased  365  acres  surrounding  the  twin 
lakes,  in  behalf  of  the  Mission.  A  solemn  consecration 
of  the  ground  became  the  first  step  of  the  young  deacons. 
They  moved  onward,  a  staff  in  each  hand,  'faith  and 
prayer.' 

"Many  were  their  hardships.  A  small  house,  16x18 
feet  square,  was  built  and  painted  blue.  Plain  was  the 
fare,  and  strange  were  the  cooks.  Salt  pork,  potatoes, 
and  rutabagas  were  mostly  the  fare  month  in  and  month 
out.  The  young  deacons  cooked  their  food,  washed  their 
own  clothes,  and  mended  them,  too,  after  a  fashion. 
They  slept  on  the  floor.  During  the  first  month's  of  the 
Mission  10  different  parishes  were  founded,  all  still  exist- 
ing. The  young  men  often  walked  through  the  forests, 
40  miles  along  rough  cart-tracks,  or  Indian  trails,  to 
preach  at  some  small  cluster  of  log  houses,  now  among 
English  immigrants,  now  among  Welsh,  or  it  might  be 
Swedes,  or  Norwegians,  and  frequently  among  the  rude 
frontiersmen  of  our  own  people.  Everywhere  they  were 
kindly  received.  Everywhere  some  impression  for  good 
would  appear  to  have  been  made." 

At  one  time  a  confirmation  was  held  at  the  English  col- 
ony of  St.  Albans.  The  service  took  place  in  a  barn, 
the  devout  Missionary,  Bishop  Kemper,  officiating.  So 
great  was  the  crowd  that  a  number  of  young  men  climbed 
up  into  the  hay-loft  above.  Among  these  was  one  so 
deeply  impressed  by  the  service  that  the  following  week 


23o  THE    ONEIDAS. 

he  knocked  at  the  door  of  the  "Blue  House,"  and  ex- 
pressed his  wish  to  enter  the  Mission  as  a  student  of 
divinity.  In  later  years  he  became  the  respected  Rector 
of  St.  John's  Church,  Milwaukee,  where  he  officiated  for 
more  than  a  quarter  of  a  century. 

Many  of  these  services  in  the  forest  were  followed  by 
the  appearance  of  students  at  the  "Blue  House."  It  soon 
became  necessary  to  enlarge  the  buildings.  A  dining- 
room  1 2x1 8  feet  was  added  to  the  kitchen.  In  addition 
a  14  foot  square  building  was  divided  between  a  store- 
room and  a  tailoring-room,  while  the  students  slept  in  the 
half  story  above.  The  library,  14x18  feet  contained  2  reci- 
tation-rooms, while  its  shelves  held  nearly  all  the  theologi- 
cal tomes  to  be  found  in  that  region  50  or  60  years  ago. 
Another  addition  called  "Lazarus  Row,"  from  its  rough, 
poverty-stricken  appearance,  was  12  feet  wide  and  50 
feet  long.  It  was  divided  into  8  rooms,  each  opening  into 
a  neat  little  yard  fenced  in  for  flowers  and  shrubbery, 
with  a  wicket-gate  to  the  open  grounds  beyond. 

The  chapel,  18x24  feet,  was  afterwards  doubled  in 
length,  and  still  later  provided  with  a  chancel.  The 
young  deacons  and  students  rose  at  5.  There  was  a 
short  religious  service  at  a  quarter  to  six.  Then  came 
breakfast.  At  9  the  bell  rang  from  the  belfry  of  an 
old  oak-tree,  for  the  daily  Morning  Prayer.  Then  came 
work  and  study.  In  winter  the  young  men  worked  two 
hours  in  the  morning,  and  the  same  in  the  afternoon, 
studying  in  the  interval.  In  summer  they  worked  eight 
hours  and  studied  four.  At  noon  they  dined.  At  6  there 
was  Evening  Prayer.  At  9  there  was  also  a  short  ser- 
vice. 

One  day  after  the  bell  had  been  hung  in  the  old  oak- 
tree,  the  sound,  as  it  rang  for  Morning  Prayer,  was  borne 


BISHOP   KEMPER   AND   NASHOTAH.      231 

on  the  breeze  to  a  distant  part  of  the  forest  where  a 
young  lad  was  cutting  wood  for  his  father,  who  lived  not 
far  away.  The  sound  was  unusual — it  was  startling. 
Few  indeed  were  the  bells  then  heard  in  Wisconsin.  The 
lad  paused  and  listened.  Again  at  noon,  and  again  in  the 
evening,  he  heard  the  same  unusual  sound  from  the  same 
direction.  This  continued  for  some  days.  At  length  the 
youth  resolved  to  look  into  this  new  mystery  of  the  forest. 
He  set  out,  and  by  taking  the  direction  of  the  sound, 
gradually  drew  nearer  and  nearer,  until  he  found  it  came 
from  the  banks  of  the  Nashotah  Lakes. 

Taking  courage,  he  went  boldly  on  until  he  reached  the 
"Blue  House,"  and  saw  the  bell  enshrined  in  the  old  oak- 
tree.  Not  long  afterwards  this  lad,  Edward  A.  Good- 
nough,  became  a  student  of  divinity  at  the  Mission. 
Some  ten  years  later  he  answered  Bishop  Kemper's  ap- 
peal for  a  Missionary  to  the  Oneidas,  and  entered  on  his 
duties  at  a  moment  of  sore  trial  to  the  tribe.  For  thirty- 
six  years  he  continued  to  serve  them  with  great  fidelity. 

A  few  years  earlier  the  young  deacons  in  charge  of 
the  associate  mission  were  anxious  to  be  ordained  to  the 
Priesthood.  As  soon  as  the  youngest  one  had  reached 
the  canonical  age  they  applied  to  Bishop  Kemper  for 
examination  and  ordination.  There  were  then  but  two 
consecrated  Church  buildings  in  Wisconsin,  one  at  Green 
Bay,  the  other  at  Oneida.  Bishop  Kemper  appointed  the 
Indian  Church  at  Oneida  for  the  ordination.  The 
journey  from  Nashotah  was  made  in  a  lumber-wagon. 
It  was  150  miles  to  Oneida,  and  several  days  were  passed 
on  the  road.  It  ran  first  through  a  belt  of  timber  20 
miles  broad,  then  over  high,  rolling  prairies  to  Fond-du- 
Lac,  at  the  foot  of  Lake  Winnebago ;  and  again  through 
the  heaviest  forest  of  the  whole  region,  along  the  entire 


232  THE    ONBIDAS. 

eastern  shore  of  the  lake  until  they  reached  the  Neenah 
River  at  Green  Bay.  Here  crossing  the  river,  they  drove 
to  Oneida. 

The  Rev.  Solomon  Davis  was  then  Missionary  in 
charge  of  Oneida.  Sixty  Oneidas  rode  out  as  usual  on 
horseback  to  greet  their  Bishop  and  escort  him  to  the 
Mission  House.  On  Sunday  the  whole  Reservation  were 
in  motion  at  the  call  of  their  church  bell.  Men,  women, 
and  children  came  flocking  from  all  directions  to  Hobart 
Church.  Many  of  the  people  were  in  wild  garb,  wrapped 
in  blankets,  the  infants  hanging  in  their  bark  cradles  from 
their  mothers'  backs.  Soon  the  solemn  service  began, 
partly  from  the  Mohawk  Prayer  Book  and  partly  in 
English.  The  Oneidas  sang  very  sweetly  the  familiar 
chants  in  their  liquid  dialect.  There  were  on  this  occa- 
sion 1 60  Indian  communicants  besides  others  gathered 
in  the  little  church  to  witness  the  Laying  on  of  Hands 
on  the  faithful  young  deacons. 

As  a  memorial  of  their  ordination  the  Indians  gave 
them  the  old  bell  "Michael"  which  for  many  years  hung 
in  the  oaken  belfry  at  Nashotah.  On  their  return  to 
Nashotah  the  Rev.  Mr.  Adams  and  the  Rev.  Mr.  Breck 
took  with  them  3  Oneida  lads,  one,  Daniel  Nimham  the 
first  boy  born  on  the  Reservation,  and  still  living  at 
Oneida,  and  now  affectionately  known  to  all  as  "Uncle 
Daniel,"  another,  Cornelius  Hill,  now  Chief  and  Priest 
among  his  own  people. 

The  chapel  at  Nashotah  had  been  for  some  time  in  a 
ruinous  condition ;  but  absolute  poverty  prevented  the 
building  of  a  more  appropriate  place  of  worship.  Books 
were  needed,  food  and  clothing  were  needed,  and  when 
these  more  pressing  wants  were  supplied  there  was 
nothing    left    in    the    treasury.     The    little    chapel    was 


BISHOP   K  BMP  BR   AND   N  AS  HOT  AH.      233 

patched  up  as  well  as  possible,  here  a  plank  or  two,  there 
a  few  shingles;  but  gradually  the  weak  spots  enlarged 
so  much  that  a  winter  thaw  or  a  summer  shower  would 
send  the  water  dripping  through  the  old  roof,  upon  the 
congregation  praying  beneath  it.  But  there  was  no 
break  in  the  service  on  account  of  this  state  of  things. 
Morning,  noon,  and  evening,  every  day  in  the  year,  the 
chapel  was  filled  with  devout  worshippers.  Among 
them  were  three  Indian  lads  from  Oneida. 

We  would  here  relate  a  rather  amusing  incident  as 
occurring  in  the  old  leaking  chapel.  It  will  serve  to 
show  the  reverent  staunchness  of  the  men  of  those 
pioneer  days  when  nothing  deterred  them  in  their  wor- 
ship of  their  Heavenly  Father. 

'In  the  year  1857  Bishop  Kemper  held  an  ordination 
in  the  chapel,  under  circumstances  somewhat  trying.  A 
severe  storm  of  wind  and  rain  was  raging  without.  The 
congregation  collected;  the  Bishop  and  clergy  took  their 
places  in  the  chancel.  The  candidates  for  ordination 
were  at  the  chancel  rail ;  the  solemn  service  began.  Drip, 
drip,  the  water  began  to  fall  through  the  old  roof.  This 
was  nothing  new  to  some  of  them.  But  presently  still 
heavier  clouds  swept  over  the  building,  and  the  rain  be- 
gan literally  to  pour  down  through  the  leaks.  Still 
the  solemn  service  went  on.  The  garments  of  the  Bishop 
and  clergy  were  wet,  little  pools  formed  on  the  floor. 
Water  was  dripping  over  the  whole  body  of  the  chapel; 
but  in  the  chancel  it  was  falling  more  freely. 

"The  service  went  on  unbroken;  prayer  and  praise, 
chant  and  hymn,  arose  as  though  the  storm  was  un- 
heeded in  the  solemn  purpose  of  the  hour.  At  length 
umbrellas  were  raised  in  the  body  of  the  chapel,  and 
before  the  close  of  the  service,  were  held  also  over  the 


234  THE    ONEIDAS. 

heads  of  the  Bishop  and  officiating  clergy,  whose  gar- 
ments had  become  heavy  with  water  falling  upon  them 
through  the  roof." 

The  young  clergy  and  divinity  students  were  zealously 
employed  in  rendering  faithful  missionary  services 
within  a  wide  circuit.  Scarce  a  log  cabin  within  many 
miles  which  they  did  not  visit  on  some  pious  errand. 
They  carried  the  Holy  Bible  and  Prayer  Book  into  many 
a  pioneer  home,  where  these  eventually  became  the  bread 
of  life  to  parents  and  children.  They  were  too  poor  for 
wagons  and  horses,  and  walked  regularly  to  different  sta- 
tions 12  miles  distant.  Occasionally  these  journeys  on 
foot  extended  to  a  distance  of  60  miles. 

At  that  date  a  forest  20  miles  in  depth  and  200  in 
length  covered  the  western  shore  of  Lake  Michigan.  On 
one  occasion  the  services  of  one  of  the  missionaries  were 
needed  by  an  individual  120  miles  from  Nashotah.  The 
Rev.  J.  Lloyd  Breck  set  out,  knapsack  at  his  back,  and 
the  first  day  walked  40  miles  through  the  forest  and  over 
wild  prairies,  the  second  day  he  also  walked  40  miles. 
He  had  hoped  to  complete  the  remaining  40  on  the  third 
day,  Saturday,  but  tangled  tracks  amid  the  Winnebago 
forests  led  him  astray.  Night  surprised  him.  He  heard 
the  cry  of  the  wild  beasts  roaming  through  the  wilder- 
ness. Happily  he  came  to  the  door  of  a  rude  cabin  where 
an  Indian  family  received  him  kindly.  Sunday  at  9 
o'clock  he  arrived  at  his  destination  and  began  the  day 
with  Morning  Service  as  well  as  visiting  the  one  sick  unto 
death. 

Early  in  the  history  of  Nashotah  two  Indian  Missions 
were  intrusted  to  its  graduates.  Of  these  the  most  im- 
portant was  Oneida,  to  which  we  must  now  return. 


The  Rev.   Edward  A.   Goodnough,   for  thirty-five  years  Missionary 
to  the  Oneidas 


REV.  EDWARD    A.   GOODNOUGH.         235 


Chapter   XIX. 
The  Rev.  Edward  A.  Goodnough. 

On  the  second  Sunday  in  October,  1853,  the  Rev.  Ed- 
ward A.  Goodnough,  recently  ordained  by  Bishop  Kem- 
per, having  resigned  the  parish  at  Portage  for  the  pur- 
pose, entered  on  his  arduous  duties  at  Oneida.  The 
Mission  had  been  vacant  more  than  a  year.  The  people 
had  lost  ground  sadly.  Says  Miss  Cooper :  "A  half-wild 
tribe  are  in  the  mental  condition  of  children;  they  may 
have  made  promising  beginning,  even  decided  progress 
in  the  right  direction,  but  if  abandoned  by  their  guides 
they  must  inevitably  fall  back." 

When  the  brave  young  Minister  came  among  the 
Oneidas  everything  was  looking  very  dreary.  He  was  a 
stranger  among  a  wild  race  whose  language  he  could 
neither  speak  nor  understand.  The  majority  of  the  peo- 
ple were  very  shy  and  suspicious.  A  few  of  the  better 
men  and  women,  however,  received  him  kindly.  He  was 
living  alone  in  the  Mission  House;  they  brought  him 
bread,  game,  and  fish;  washed  his  clothes  and  provided 
him  with  firewood.  But  there  were  others  who  hoped 
to  drive  him  away,  as  they  had  already  driven  two  Mis- 
sionaries off  the  field.  At  night  they  would  come  about 
the  house,  making  hideous  cries  and  savage  yells.  The 
Saturday  nights  were  fearfully  disorderly.  They  would 
go  to  Green  Bay  to  trade,  and  come  back  dreadfully  in- 
toxicated, shouting,  fighting,  and  yelling  like  so  many 
fiends. 


236  THE     ONBIDAS. 

There  were  at  that  time  white  men  at  Green  Bay 
whose  object  it  was  to  debase  the  Indians  by  all  the 
means  in  their  power,  in  order  to  render  them  odious 
to  the  whites,  and  thus  bring  about  their  expulsion  from 
the  Reservation.  They  coveted  the  fertile  lands  and  fine 
timber  of  the  Oneidas,  and  to  obtain  possession  of  these 
were  eager  to  drive  the  red  man  farther  into  the  wilder- 
ness. 

It  was  surprising  how  little  English  was  spoken  by  the 
people  after  two  centuries  or  more  of  intercourse  with 
an  English-speaking  race.  There  were  few  men  who 
spoke  the  language  with  any  ease,  and  among  the  women, 
with  one  or  two  exceptions,  there  were  none  who  could 
say  more  than  a  word  or  two.  It  was  at  first  difficult 
to  find  an  interpreter,  but  at  last  Mr.  Goodnough  secured 
an  earnest,  good  young  man  to  fill  the  part  of  interpreter 
at  the  Church  services. 

The  Church  building  was  in  a  very  bad  condition,  need- 
ing many  repairs,  while  the  white  paint  had  worn  off  or 
been  almost  entirely  washed  off  by  the  rain.  The  con- 
gregation was  at  first  very  small.  At  the  first  celebra- 
tion of  Holy  Communion  there  were  only  30  present.  A 
few  years  earlier  there  had  been  150  communicants. 
At  the  first  confirmation  there  were  only  5  to  receive  the 
rite.  The  school-house  was  an  old  tumbled-down  build- 
ing with  a  door  at  each  end,  and  for  chimney  an  old 
stove-pipe  running  up  through  the  roof.  There  were 
often  heavy  drifts  of  snow  on  the  floor  during  the  win- 
ter months.  The  average  attendance  was  found  to  be 
only  15  or  20.  The  Mission  House  about  300  yards 
from  the  Church  was  small,  a  story  and  a  half  high. 
There  were  out-houses  about  it,  and  a  glebe  of  80  acres. 
Everything  was  out  of  order. 


REV.  EDWARD    A.  GOODNOUGH.         237 

To  this  desolate  Mission  House,  in  April  1854,  came 
a  brave  young  girl  not  yet  17  years  old,  the  newly  mar- 
ried wife  of  the  Missionary,  to  whom  she  had  been  be- 
trothed for  some  time  previous.  "Blessed  was  the  day," 
says  one,  "when  Ellen  Saxton  Goodnough  came  among 
the  Oneidas  with  her  brave  spirit,  her  warm,  generous 
heart,  her  cheerful,  vigorous,  healthy  nature,  and  her 
good  judgment."  From  the  day  she  first  crossed  the 
threshold  of  the  Mission  House  it  is  said  she  scarcely  left 
the  Reservation,  even  for  a  few  hours  during  her  busy 
Christian  life  of  more  than  16  years.  A  true  helpmeet 
to  her  husband  she  gave  heart  and  strength  to  the  work 
among  the  red  men. 

The  cheerful,  untiring  zeal,  the  affectionate  sympathy, 
the  wise,  untiring  guidance  with  which  Ellen  Goodnough 
moved  about,  day  by  day,  during  all  those  years  among 
the  Oneidas,  could  scarcely  be  surpassed.  "She  gave  her 
life,"  said  one  who  knew  her  intimately,  "through  self- 
denial,  and  many  hardships,  and  some  reproach,  to  the 
task  of  elevating  the  Oneidas,  and  they  loved  her  warmly 
in  return.  Her  influence  became  almost  unbounded,  and 
her  words  were  law  to  a  great  many  of  the  women  and 
girls." 

When  the  young  missionaries  entered  hand  in  hand 
upon  their  duties  in  1853-4  the  aspect  of  things  was 
somewhat  wild,  and  not  a  little  discouraging.  But  at  the 
end  of  a  few  months,  matters  improved  very  perceptibly, 
and  many  people  learned  once  more  to  look  upon  their 
Minister  as  their  best  friend.  They  resumed  former 
habits.  Large  numbers  came  to  church  and  gathered  at 
the  Mission  House.  The  parsonage  was  made  more 
comfortable.  The  Church  was  improved  by  repainting 
and  the  repairs  most  needed  were  attended  to.     But  there 


238  THE    ONBIDAS, 

was  neither  chancel  nor  vestry-room ;  the  roof  was  leaky, 
and  the  floor  was  paved. 

There  was  a  good  bell,  the  gift  of  a  chief,  and  the  peo- 
ple at  a  distance  attended  to  the  call  and  came  more  regu- 
larly. The  sun  poured  upon  the  dusky  flock  through 
unshaded  and  unstained  windows,  the  men  sitting  to- 
gether on  one  side,  the  women  on  the  other  side.  The 
men  were  roughly  clothed,  generally  in  coarse  blue  cloth 
very  carelessly  put  together.  The  women  came  in  with 
their  invariably  noiseless,  gliding  step,  in  very  peculiar 
garb ;  they  were  shrouded  in  blankets,  their  heads  closely 
covered  with  various  wrappings.  Occasionally  hand- 
some bead-work,  or  porcupine-work  appeared  as  trim- 
ming on  their  cloth  leggings  and  moccasins.  Mothers 
brought  their  babies  in  bark  cradles  hanging  at  t(ieir 
backs,  suspended  by  the  regular  burden  strap  passing 
around  the  forehead. 

The  congregation  was  attentive  and  some  of  the  older 
members  were  very  devout,  making  all  the  responses  with 
much  feeling  and  reverence.  There  was  an  organ  of 
good  tone  well  played  by  the  regular  organist,  one  of 
the  chiefs.  The  singing  was  always  very  sweet.  Never 
indeed  were  the  services  carried  on  without  the  sweet 
plaintive  voices  of  the  women  being  heard  in  the  chants 
and  hymns  in  their  own  language.  Not  a  few  men  also 
had  good  voices.  The  people  seem  to  have  a  natural 
taste  for  music.  The  sermon,  though,  was  translated  by 
the  regular  interpreter. 

The  library  of  Oneida  books  at  that  time,  if  not  large, 
was  of  very  great  value  to  them.  There  was  a  trans- 
lation of  the  New  Testament,  complete  with  the  excep- 
tion of  the  Second  Corinthians ;  there  were  also  portions 
of  the  Old  Testament  in  Oneida ;  a  Hymn  Book,  compiled 


REV.  EDWARD    A.   GOODNOUGH.         239 

chiefly  from  our  own ;  and  3  editions  of  the  Prayer  Book, 
one  by  Eleazer  Williams.  The  Rev.  John  Henry  Hobart, 
son  of  the  revered  Bishop  Hobart,  who  had  been  ordained 
in  the  little  church  at  Oneida,  and  who  inherited  his 
father's  interest  in  the  people,  gave  them  an  improved 
translation  of  the  Prayer  Book,  published  at  his  own 
expense.  The  translation  was  prepared  for  him  by  the 
skilful  interpreter.  The  people  valued  this  translation 
greatly,  and  often  read  it  in  their  homes  with  much 
pleasure. 

The  school  was  taught  by  the  Missionary,  who  con- 
sidered this  task  one  of  his  most  important  duties.  After 
his  marriage  his  young  wife  assisted  with  much  zeal  in 
the  good  work,  and  during  those  first  months  laid  the 
foundation  of  her  deep  affectionate  interest  in  the  chil- 
dren. Says  Miss  Cooper:  "The  little  dark-eyed,  red- 
skinned  creatures  were  wild  and  shy  as  the  chipmunks 
and  fawns  of  the  forests.  The  girls  were  gentle,  low- 
voiced  and  timid.  They  generally  came  with  their  heads 
closely  covered  with  a  wrap  of  some  kind.  Boys  and 
girls  kept  carefully  apart,  it  was  impossible  to  coax  them 
to  recite  in  the  same  classes.  But  they  soon  became  at- 
tached to  the  bright-faced,  kindly,  pleasant-mannered 
teacher,  and  ere  long  she  acquired  a  very  great  influence 
over  them,  and  over  their  mothers  also."  Later  we  hear 
of  the  shabby  old  school-house  being  replaced  by  a  good 
building,  one  that  also  served  the  Indians  as  Council 
Hall  for  their  especial  pow-wows. 

Mrs.  Goodnough,  though  so  young,  not  yet  17  when 
she  married,  so  completely  identified  herself  with  her 
young  husband  in  the  work  going  on  for  the  Mission, 
that  it  seems  natural  to  write  of  them  as  colaborers.  And 
surely  there  was  never  a  more  brave,   sweet,  winning 


24o  THE    ONBIDAS. 

assistant  in  any  parish.  The  first  year  of  the  Rev.  Mr. 
Goodnough's  services  brought  with  them  an  event  to 
which  the  people  attached  no  little  importance.  It  was 
giving  their  friend  the  Minister  an  Indian  name.  And  it 
is  by  no  means  considered  an  empty  compliment.  Every 
Oneida  has  a  name  in  his  own  language.  Some  of  them 
are  beautiful,  others  most  peculiar.  They  never  fail  to 
give  Indian  names  to  their  white  friends,  names  chosen 
from  some  personal  trait,  or  some  quality  characteristic 
of  the  individual.  They  are  very  close,  shrewd  observers. 
Says  one : 

"When  the  time  came  for  giving  the  name  to  the  Mis- 
sionary, a  feast  was  first  prepared.  This  is  a  compliment 
conferred  only  on  an  individual  whom  they  wish  espe- 
cially to  honor.  A  regular  feast  having  been  duly  pre- 
pared, and  the  people  assembled,  the  Chief,  Sa-no-sio, 
arose  and  made  a  speech.  In  the  course  of  the  speech 
the  Oneida  name  of  the  Missionary,  which  had  already 
been  settled  upon  among  the  men,  was  publicly  an- 
nounced. It  was  "Ka-yen-retta,"  "Bright  blue  sky." 
This  was  received  with  applause  followed  by  a  very  warm 
handshaking.  Speech-making,  feasting,  and  hand-shak- 
ing never  fail  to  give  satisfaction  to  the  Oneidas. 

The  Minister  having  been  named,  the  same  compli- 
ment was  paid  later  to  his  wife.  At  the  Fourth  of  July 
feast  her  Oneida  name  was  announced  as  "Ky-yon-to- 
sa,"  "She  is  planting."  The  Missionary,  however,  was 
generally  spoken  of  as  "my  father,"  "our  father."  Their 
own  word  for  Minister  is  "Ka-tsi-hen-sta-lis." 

Years  passed  on  bringing  with  them  steady  growth 
among  the  Oneidas.  "There  is  nothing  brilliant,  nothing 
startling  to  record,"  says  the  writer  of  the  "Missions  to 
the  Oneidas,"  "but  quiet,  healthful  progress  is  shown  as 


REV.  EDWARD    A.   GOODNOUGH.         241 

the  blessed  result  of  loving  charity  and  patient  persever- 
ance in  sound  Christian  training.  There  was  often  hard- 
ness to  be  endured  in  that  field  and  peculiar  trials  to  be 
met.  But  every  effort  was  made  with  a  cheerful.  Chris- 
tian spirit.  The  hearts  of  both  husband  and  wife  were 
deeply  interested  in  their  duties  among  the  tribe  to  whose 
service  they  had  given  themselves.  'I  love  the  people,' 
exclaimed  the  Rev.  Mr.  Goodnough  with  great  earnest- 
ness, at  a  time  of  peculiar  trial  and  great  danger  to  the 
Oneidas.  'I  dearly  love  to  teach  these  children,'  said 
Ellen  Goodnough  within  a  few  hours  of  her  death." 
And  the  affection  so  generously  given  was  warmly  re- 
turned by  the  Oneidas. 

"Among  other  of  the  Missionary's  trials  was  the  com- 
ing from  Canada  to  the  Reservation  of  some  Methodist 
exhorters.  They  were  ignorant,  scarce  able  to  read  or 
write,  and  it  was  doubtful  if  they  belonged  to  any  Metho- 
dist organization.  They  came  as  intruders,  stirring  up 
strife  among  the  flock,  and  were  much  given  to  abuse  of 
the  Church  and  to  praise  of  their  own  superior  piety. 
The  course  of  one  individual  of  this  class  was  long  un- 
pleasantly remembered.  He  called  himself  the  Rev.  Mr.. 
Sundown,  and  came  especially  to  convert  the  people  of 
Hobart  Church.  He  stirred  up  no  little  trouble:  had  a 
small  fanatic  following;  proposed  building  a  meeting- 
house for  his  adherents,  and  actually  began  the  work; 
but  ere  long  was  compelled  to  leave  the  Reservation  in 
disgrace  from  his  own  misconduct.  He  could  neither 
read  nor  write,  but  was  very  abusive  of  the  Church.  He 
probably  was  not  a  regular  Methodist  Minister." 

The  present  Methodist  settlement  owes  its  origin  to 
what  is  called  the  Orchard  party.  It  occupies  the  west- 
ern end  of  the  Reservation.     In  1846  their  regular  Mis- 


242  THE    ONBIDAS. 

sion  built  a  place  of  worship  and  had  a  small  portion  of 
the  Indian  population  in  attendance.  There  is  now,  it  is 
said,  a  kindly  feeling  existing  between  the  two  Missions, 
each  doing  its  own  work  quietly,  without  interfering  with 
the  other.  They  have  used  the  Oneida  Hymn  Book  and 
other  translations  of  the  Church  services. 

Very  decided  changes  and  improvements  were  to  be 
seen  at  the  end  of  10  years  of  faithful  labor  at  Oneida. 
The  school,  which  had  almost  dwindled  away  after  Mr. 
Williams  left,  was  once  more  prosperous,  many  of  the 
children  coming  from  a  distance.  The  church  was  filled 
to  its  utmost  capacity ;  baptisms  were  of  frequent  occur- 
rence. The  Bishop  confirmed  large  classes;  the  com- 
municants increased  to  146.  During  Lent  the  little 
church  would  be  well  filled  for  prayers,  the  men  leaving 
their  work  for  the  services,  and  returning  again  to  their 
labor  afterwards. 

The  general  appearance  of  the  country  is  said  to  have 
borne  witness  to  the  improvement.  The  people  became 
more  industrious  and  orderly.  Heathen  practices  and 
superstitions  were  dying  out.  The  general  aspect  of  the 
Lord's  Day  was  very  striking.  The  farms  increased  in 
size  and  in  the  manner  of  cultivation.  Sawmills,  a  grist- 
mill, and  blacksmith's  shop  were  all  worked  by  the  In- 
dians. They  also  did  a  good  share  of  carpenter's  work. 
The  women  helped  now  only  in  the  lighter  outdoor  work. 
There  was  one  task,  however,  that  wives  and  mothers 
would  not  give  up ;  they  always  worked  in  the  corn-fields 
with  the  men,  planting,  hoeing,  and  harvesting  the  maize. 
This  they  considered  their  privilege  of  birthright,  a  holi- 
day task  bequeathed  to  them  by  their  Konoshioni  mothers 
of  bygone  days.  The  maize,  that  beautiful  plant  and 
sweet  grain,  had  always  held  a  very  important  place  with 


RBV.  EDWARD    A.  GOODNOUGH.         243 

the  red  man,  and  the  Iroquois  are  said  to  have  12  differ- 
ent ways  of  preparing  it  for  food. 

The  first  invitation  to  Ellen  Goodnough  as  bride,  was 
often  recalled  by  her  in  later  years.  And  what  an  effort 
it  must  have  cost  her  not  to  give  offense  we  can  readily 
imagine.  A  worthy  old  woman  of  the  congregation  in- 
vited her  to  supper,  and  with  true  hospitality  gave  the 
Minister's  wife  the  best  she  had  to  offer — a  kindly  greet- 
ing, and  succotash  made  of  fresh  young  corn  and  beans. 
It  was  eaten  out  of  an  iron  kettle  placed  on  the  earthen 
floor,  with  a  wooden  spoon.    No  bread  was  served. 

The  untidy  way  of  living  in  the  Oneida  cabins  greatly 
distressed  Airs.  Goodnough.  They  had  no  regular  hours 
for  meals.  Their  bedsteads  were  rude  bunks;  the  beds 
in  many  houses  were  left  unmade  all  day.  The  washing 
was  irregularly  done ;  the  ironing  often  entirely  neglected. 
Tins  and  woodenware — scant  in  number — were  never 
properly  scoured.  Their  bread  was  cakes  of  maize, 
usually  baked  in  the  ashes. 

Ere  long,  almost  unconsciously,  instinctively,  as  it 
were,  Ellen  Goodnough  took  the  first  steps  in  a  course 
she  afterwards  pursued  steadily  until  the  last  day  of  her 
life.  Naturally  bright  and  cheerful,  she  attracted  the 
Oneida  women  as  visitors  to  the  Mission  House,  giving 
them  kindly  welcome  and  often  entertaining  them  with 
a  practical  lesson  in  housekeeping,  the  making  of  bread, 
the  scouring  of  a  tin,  the  ironing  of  a  garment — so  many 
object-lessons  to  the  shy,  but  closely  observant  visitors. 
Kindly  example  and  friendly  teaching  in  these  first  steps 
of  civilization  gradually  produced  good  results.  There 
was  no  lack  of  intelligence  in  her  observers ;  the  women 
were  generally  quick-witted  and  their  slender  fingers  be- 
came  skilled  in  any  task  that   interested  them.     They 


244  THE    ONBIDAS. 

could  speak  little  English,  but  kindly  feeling  has  a  lan- 
guage of  its  own ;  a  pleasant  smile,  a  friendly  gesture,  a 
bit  of  fun  helped  on  the  instructions.  The  Oneidas  enjoy 
little  jokes  very  decidedly,  in  spite  of  their  quiet,  shy 
ways. 

After  these  first  practical  lessons  in  useful  work,  gentle 
guidance  and  teaching  in  more  important  matters  fol- 
lowed. To  raise  the  moral  and  religious  tone  of  the 
women  and  girls  became  the  great  object  of  Mrs.  Good- 
nough.  And  her  loving  efforts  on  their  behalf  were 
greatly  blessed  for  good.  She  neglected  no  opportunity 
of  instructing  them  by  precept  and  example,  and  her 
influence  became  almost  unbounded.  She  impressed 
upon  them  her  own  strong,  noble  principles,  which  influ- 
enced the  character  of  many  for  life. 

Mr.  Goodnough  was  in  the  meantime  using  his  utmost 
endeavor  to  instruct  the  men  and  boys  in  the  right  way 
of  living.  Says  one  who  visited  the  Reservation  about 
that  time  : 

"The  farms  seem  to  be  well  cultivated.  The  houses, 
though  small,  are  well  built.  I  was  pleased  to  see  so 
many  little  gardens  and  flower-borders,  too.  We  went 
into  some  of  the  houses,  where  they  received  us  very 
kindly,  with  smiling  faces  and  pleasant  ways.  At  one 
house  a  young  woman  was  ironing.  The  clothes  were 
beautifully  washed  and  starched,  and  the  sewing  seemed 
very  good.  I  never  saw  a  neater  house  than  that  I  wa 
in;  you  might  have  eaten  your  dinner  from  the  floor. 
There  were  books  lying  about.  They  offered  me  cake 
here.  I  liked  the  way  the  women  were  dressed,  with  a 
short  calico  gown  over  a  long  skirt.  It  is  peculiar  and 
pleasing,  and  what  nice  shoes  and  stockings  they  wore, 
fitting  so  neatly  on  their  small  feet !   But  we  met  several 


**£TV 


V  of 


*s^ 


cal°/o^> 


RBV.    MR.    GOODNOUGH.  245 

old  women  with  shawls  over  their  heads  this  warm  day. 
"We  saw  many  men  at  work  in  the  barnyards  and 
fields  in  their  white  shirt-sleeves.  Several  times  the 
farmers  we  passed  invited  us  to  take  seats  in  their  wagon, 
while  all  whom  we  passed  greeted  us  kindly.  We  saw 
several  sowing  and  reaping-machines  in  the  fields,  with 
tall,  dark-haired  farmers  working  them.  The  people 
seem  generally  more  slow  in  their  movements  than  the 
Yankees.  We  walked  behind  two  young  men  who  had 
rakes  on  their  shoulders.  They  walked  along  at  a  slow 
pace,  talking  in  Oneida.  It  seems  strange  that  the  peo- 
ple should  be  so  very  slow  to  learn  English  and  cling  so 
to  their  own  language. 

"The  Indians  are  very  hospitable,  and  as  a  rule,  not 
mercenary.  Since  the  people  have  lived  in  houses  away 
from  the  smoke  of  the  wigwams  and  have  learned  to  use 
soap,  they  have  become  much  lighter  in  complexion,  not 
darker  than  the  Mexicans.  They  are  very  kind  in  sick- 
ness, very  gentle  in  all  their  relations  of  life.  The  men 
are  tall,  plain  farmers,  simple  in  their  ways  The  women 
are  smaller  than  the  men.  Nothing  but  the  rather  coarse, 
straight  hair  and  strange  speech  recalls  the  Indian." 

Dark  and  threatening  clouds  were  now  gathering  about 
the  Oneidas,  and  deeply  felt  by  the  young  missionaries. 
Instead  of  rejoicing  over  their  prosperity,  their  well  cul- 
tivated farms,  rich  valley,  and  well-to-do  homes  scattered 
about  the  Reservation,  there  were  those  who  coveted  their 
possessions  and  determined,  if  possible,  to  wrest  them 
away,  and  have  the  inoffensive  people  all  driven  off 
further  to  some  unknown  western  wilderness.  False 
representations  were  sent  on  to  Washington,  making  it 
appear  that  the  Oneidas  were  a  scourge  to  the  white 
people,  and  a  nuisance  to  their  neighbors  at  Green  Bay, 


246  THE    ONBIDAS. 

and  that  they  must  be  removed.  As  troubles  were  in- 
creasing, the  chiefs  and  prominent  men  of  the  tribe  are 
said  to  have  met  almost  daily  in  Council.  The  Agent  of 
the  Government  came  to  them  full  of  threats  to  intimi- 
date them;  occasionally  he  resorted  to  bribery. 

The  Missionary,  though  much  distressed  for  them, 
kept  aloof  from  their  councils,  but  his  opinions  were  well 
known,  and  his  advice  always  faithfully  given  to  the  peo- 
ple when  asked.  The  great  majority  of  them  were 
strongly  opposed  to  removal.  A  direct  appeal  to  the 
Government  at  Washington  was  resolved  upon.  The 
Green  Bay  and  Chicago  newspapers,  active  in  the  con- 
flict, roused  great  indignation  among  the  Oneidas. 
Finally,  Onangwatgo — Cornelius  Hill — who  had  been 
educated  at  Nashotah,  and  it  is  said,  "would  do  credit  to 
any  community,"  wrote  an  answer  to  the  fulminations  of 
the  Agent.  It  was  eloquent,  at  times  quietly  sarcastic, 
as  he  defended  his  race  and  compared  them  with  the 
whites  and  some  of  their  riotous  ways  of  living  at  the 
"Ray.  He  clearly  proved  that  the  Agent  was  acting  on 
purely  selfish  motives  to  gain  their  lands  for  speculation ; 
that  his  people  were  doing  their  best  to  cultivate  them 
and  improve  themselves  in  every  way  possible,  and  that 
every  right-thinking  person  felt  they  had  been  ill-used. 
The  Government  assured  them  that  they  were  not  to  be 
removed ;  so  the  Agent  was  silenced  for  a  time. 

There  had  been  at  one  time  a  Pagan  chief  with  a  small 
fanatical  following,  whose  one  idea  was  for  them  to  re- 
main Indians,  as  he  expressed  it,  for  all  time,  and  who, 
to  keep  up  his  influence,  had  encouraged  his  followers  in 
their  various  lawless  deeds,  among  others  to  drive  away 
all  missionaries  from  among  them.  But  even  he  had 
come  under  the  Rev.  Mr.  Goodnough's  influence,  and  had 


RBV.    MR.    GOODNOUGH.  247 

ceased  to  annoy.  Says  Miss  Cooper,  in  writing  of  those 
times :  ''When  the  Agent  again  decided  to  drive  the  peo- 
ple into  selling  their  lands,  he  turned  to  the  Chief 
referred  to  and  made  an  ally  of  him.  This  Chief  was 
finally  induced  to  approve  of  the  sale  and  to  persuade 
some  others  to  adopt  his  views." 

The  following  summer  the  crops  failed,  especially  the 
Indian  corn  on  which  the  Oneidas  depended  in  a  great 
measure  for  food.  The  people,  therefore,  had  no  other 
means  of  subsistence  than  cutting  wood  from  the  forest 
for  sale.  They  made  shingles,  cut  firewood,  square  tim- 
ber, and  railroad  ties.  The  women  made  baskets  and 
brooms.  By  these  means  they  lived  comfortably,  al- 
though the  crops  had  failed.  Suddenly  the  Agent  called  a 
general  Council.  Here  he  read  what  he  declared  to  be  an 
order  from  the  Government  forbidding  the  people  to  cut 
a  single  stick  of  timber,  except  for  their  own  firewood,  or 
building-purposes,  and  threatening  them  with  prison  if 
they  disobeyed.  In  dismay  the  Indians  again  applied  to 
their  Missionary,  telling  him  that  they  must  starve  or  beg 
if  they  could  not  cut  their  timber  and  sell  it.  The  forest 
at  that  time  was  very  dense.  He  advised  prudence  in 
cutting  the  wood,  and  told  them  he  thought  the  order  was 
written  by  the  Agent  himself  to  frighten  them  into  sell- 
ing their  lands. 

Says  one  describing  this  sad  and  anxious  time :  "Again 
the  Agent  called  a  general  Council,  reading  the  same 
order  and  threatening  to  march  soldiers  on  the  Reserva- 
tion if  the  people  disobeyed.  He  also  forbade  their  con- 
sulting the  Missionary,  or  asking  him  to  write  letters  for 
them.  'The  Agent,'  he  said,  'must  alone  write  all  their 
letters  to  the  Government.'  He  warned  them  that  if  the 
Missionary  gave  them  advice,  or  wrote  letters  for  them, 


248  THE    ONEIDAS. 

he  would  drive  him  from  the  Reservation.  Here  the 
young  Chief,  Cornelius  Hill,  said:  'We  have  always  con- 
sulted our  Minister  about  our  affairs,  why  not  continue 
to  do  so  now?' 

"  'If  he  writes  a  word  for  you  or  gives  advice  about  tem- 
poral business  I  will  drive  him  off  the  Reservation  at 
once,'  was  the  answer.  Here  the  old  heathen  ally  of  the 
Agent  exclaimed;  We  must  cut  the  Minister's  head  off,' 
meaning  the  threat  in  a  figurative  sense.  Onangwatgo 
then  exclaimed  with  great  indignation:  'I  put  my  arms 
around  the  Minister.  You  must  cut  my  head  off  first, 
before  you  can  cut  the  Minister's  head  off.'  Loud  ap- 
plause followed  this  speech,  the  building  resounded  with 
'Toh !  Toh !  Toh !'  'hear !  hear !'  and  'Yoh !  Yoh !  Yoh !' 
'right!  right!'" 

Some  days  passed,  when  with  a  singular  perseverance 
the  Agent  wrote  to  the  Missionary  himself,  saying  he  had 
received  an  order  from  the  Department  forbidding  the 
Indians  to  cut  their  timber,  and  if  the  Missionary  advised 
the  people  to  disregard  this  order  he  would  be  removed 
from  the  Reservation.  The  Rev.  Mr.  Goodnough  wrote 
in  reply,  asking  for  a  copy  of  the  order.  The  Agent  an- 
swered he  was  not  bound  to  show  the  orders  of  the 
Department.  The  Missionary  then  wrote  to  the  Indian 
Commissioner  at  Washington,  enclosing  copies  of  the 
Agent's  threatening  letters  and  his  own  replies  and  asked 
for  a  copy  of  the  one  forbidding  the  cutting  of  timber. 
The  Commissioner  immediately  forwarded  copies  of  the 
whole  correspondence  with  the  Agent  relating  to  the  sub- 
ject, showing  clearly  that  the  Agent  had  urged  the  De- 
partment to  forbid  the  Indians  to  cut  their  timber,  but  the 
Department  had  refused  to  do  so. 

The  plot  was  discovered,  yet  it  seemed  only  to  increase 


Chief  Hill 


'    oFTHE,-rV 


RBV.    MR.    GOODNOUGH.  249 

the  Agent  s  naueu  against  the  faithful  Missionary.  Sud- 
denly he  left  for  Washington.  His  object  at  first  was  a 
secret,  but  soon  it  was  learned  that  he  had  gone  to  make 
arrangements  for  selling  the  Reservation.  Without  de- 
lay their  young  Chief  Onongwatgo  called  a  Council  at 
the  Mission  school  house.  The  Chief  then  dictated  a 
letter  to  the  Rev.  Mr.  Goodnough  for  the  authorities  at 
Washington,  protesting  in  the  strongest  manner  against 
the  sale  of  their  lands.  Seven  chiefs  and  all  the  men 
present  signed  the  letter. 

The  Agent  reached  Washington,  and  while  telling  the 
Commissioner  that  "A  large  majority  of  the  Indians 
desired  to  sell"  was  met  by  this  letter  containing  their 
strong  protest.  The  Agent  again  returned  a  defeated 
man,  and  was  more  abusive  and  violent  in  his  threats  than 
ever.     But  the  joy  of  the  Indians  was  unbounded. 

Various  and  new  devices  were  formed  to  get  possession 
of  the  rich  and  well  cultivated  lands.  Among  others, 
false  reports,  all  easily  disproved,  were  made  against  the 
Missionary,  to  get  him  removed.  The  Agent's  schemes 
were  too  numerous  for  us  to  describe.  But  he  did  not 
succeed  in  any  of  them,  and  to  the  great  joy  of  the 
Indians,  was  himself  removed  from  the  Agency.  These 
trials,  now  happily  over,  had  caused  constant  and  deep 
anxiety  to  the  Indians  and  their  faithful  Missionary. 

Others  in  charge  of  the  Oneidas  have  doubtless  with- 
stood similar  efforts  to  dislodge  them,  though  not 
so  persistently  or  treacherously  kept  up.  Government, 
too,  has  since  been  roused  to  a  more  just  policy  towards 
the  Indians,  and  unworthy  agents  are  no  longer  allowed 
to  scheme  and  use  threats  to  obtain  their  Reservation. 
Still  these  trials  have  never  wholly  ceased,  for  there  are 
always  some  white  men  near  to  covet  the  Indians'  lands. 


250  THE    ONEIDAS. 

Not  only  these  public  disturbances,  but  all  private  trou- 
bles, were  brought  with  confidence  to  the  Mission  House, 
for  either  Mr.  or  Mrs.  Goodnough  to  settle.  And  their 
influence  could  be  seen  through  the  good  work  steadily 
going  on  among  them.  Frequently  there  were  as  many 
as  200  communicants  in  good  standing  in  attendance  at 
church. 

The  church  was  becoming  much  too  small  for  them. 
Mr.  Goodnough  wrote  that  "frequently  it  was  so  over- 
crowded many  had  to  stand  outside.  And  this,  too,  on 
cold  days  and  after  coming  from  a  great  distance,  and 
yet  with  the  reverence  and  deep  attention  they  would 
have  shown  if  inside  the  church."  There  was  talk  now 
going  on  among  them  of  building  a  larger  and  more 
suitable  stone  church.  They  were  very  poor,  however, 
and  knew  it  would  be  a  work  of  time  to  accomplish,  but 
they  could  at  least  begin  by  drawing  stones  for  it  at  spare 
times.  Frequent  repairs  were  also  needed  to  their  wood- 
en church,  built,  not  very  substantially,  in  1839.  There 
had  never  been  a  proper  Altar  at  Hobart  Church.  What 
they  used  as  such  until  1868  was  a  common  wooden  table 
covered  at  ordinary  times  with  a  square  cloth,  once  red 
but  long  since  faded  to  a  dingy  gray.     We  are  told : 

"The  Indians  decided  it  was  a  duty  to  provide  a  muGh 
better  Altar  for  the  Holy  Communion,  and  with  earnest 
zeal  both  men  and  women  entered  upon  the  task  of  pro- 
viding means  for  it.  The  women  picked  and  sold  berries,, 
made  baskets  and  mats,  and  through  much  self  denial 
gave  all  their  earnings  for  the  Altar,  while  the  men  gave 
freely  and  cheerfully  from  their  small  earnings.  They 
all  felt  anxious  that  the  Altar  should  be  in  place  for  the 
next  visitation,  now  near  at  hand,  of  their  venerable  and 
beloved  Bishop.     And  they  were  not  disappointed.     The 


REV.    MR.    GOODNOUGH.  251 

$80  required  was  raised  in  time,  with  but  little  outside 
help.  Mr.  Goodnough  had  prepared  a  design,  and  the 
Altar  was  made  at  Green  Bay  and  placed  in  Hobart 
Church  a  day  or  two  before  Bishop  Kemper  came  to 
them.  He  was  now  aged,  nearly  fourscore  years,  and 
becoming  feeble,  but  he  still  filled  his  appointments  with 
regularity.  Our  Bishop  never  disappoints  us,  was  a 
common  saying  among  the  people." 

As  years  passed  on,  steady  progress  in  civilization  con- 
tinued to  be  made  among  the  Oneidas,  and  it  was  re- 
marked upon  by  all  who  visited  the  Mission.  The  moral 
and  religious  tone  was  also  very  encouraging.  The  Rev. 
Mr.  Goodnough  wrote  me  in  1869,  "The  people  are  doing 
well.  When  we  look  back  15  years  to  our  first  coming 
here  and  compare  the  condition  of  things  then  with  the 
present  we  can  hardly  restrain  our  expression  of  wonder 
and  deep  thankfulness.  God  has  wrought  wonders. 
We  have  enemies  now,  as  we  have  always  had  and  must 
expect  to  have,  but  they  have  not  seriously  injured  us." 

The  venerable  Bishop  Kemper  has  always  been  re- 
ceived by  the  Oneidas  with  the  utmost  respect  and  affec- 
tion. They  thronged  as  usual  out  on  the  road  to  meet 
him,  men,  women  and  children,  in  every  way  striving  to 
manifest  their  pleasure  at  seeing  him ;  for  he  was  indeed 
to  them  as  a  beloved  and  venerated  father.  He  was 
also  very  kind  to  the  Mission  family,  and,  in  connec- 
tion with  the  Rev.  Dr.  Adams,  was  then  assisting  to  edu- 
cate their  eldest  son  at  Nashotah. 

A  few  years  earlier,  when  he  had  made  an  appoint- 
ment to  visit  the  Mission  in  the  autumn,  a  worthy  old 
woman,  on  hearing  of  it,  gathered  a  very  large  basket  of 
blackberries  in  August.  This  she  slung  to  her  back  by 
the    burden  strap    passing    around    her    forehead,    and 


252  THE    ONBIDAS. 

walked  20  miles  to  Appleton,  where  she  sold  the  berries 
for  8  cents  a  quart.  With  this  money  she  bought  a  very 
handsome  cup  and  saucer  that  cost  $1.75.  This  she 
brought  to  Mrs.  Goodnough,  and  said:  "These  are  for 
our  father,  the  Bishop,  to  drink  tea  out  of."  They  were 
set  before  the  Bishop  when  he  came,  and  he  was  greatly 
pleased.  After  that,  whenever  he  came  they  were  placed 
on  the  table  for  his  use. 

In  1869  they  were  not  on  the  supper-table.  "Where  is 
my  cup  ?  Is  it  broken  ?"  asked  the  good  Bishop.  It  had 
only  been  forgotten  and  was  soon  placed  before  him. 

"Now  I  can  drink  my  tea  in  comfort,"  he  said  with  a 
pleased  look  at  the  cup  and  saucer  given  him  by  a  poor 
Indian  woman,  whose  gift  and  self-denial  he  so  well  ap- 
preciated. 

This  was  the  last  visitation  of  the  dear  old  Bishop  to 
the  Oneidas,  towards  whom  he  had  ever  shown  love  and 
interest  in  their  temporal  and  spiritual  welfare.  His 
diocesan  work  was  drawing  to  a  close.  The  following 
spring,  May  24,  1870,  aged  81  years,  he  fell  asleep,  be- 
loved and  deeply  mourned  by  all  who  had  come  under  the 
influence  of  his  sweet,  amiable  disposition  and  rare  self- 
denial  in  giving  up  all  the  comforts  of  home  to  become  & 
pioneer  Missionary  Bishop,  literally  "enduring  hardships 
as  a  brave  soldier  and  servant  of  Christ." 

A  few  months  later,  or  in  the  autumn  of  1871,  occurred 
the  terrible  forest  fires  which  destroyed  many  small  ham- 
lets in  Wisconsin  and  in  which  not  a  few  lives  were  lost. 
These  fires  were  raging  with  great  fury  at  no  great  dis- 
tance from  the  Oneida  Reservation.  Small  settlements 
and  farms  were  destroyed,  and  broad  reaches  of  forests 
entirely  burned.  The  air  was  thick  and  oppressive  with 
smoke.     A  constant  watch  was  kept  up  on  the  Reserva- 


REV.    MR.    GOODNOUGH.  253 

tion  night  and  day.  Finally  the  flames  reached  the 
Oneida  forests  and  destroyed  much  of  their  valuable  tim- 
ber, but  no  buildings  of  importance  were  injured.  The 
fences  of  the  Mission  House  were  burned.  The  fire 
came  so  close  to  them  that  the  building  as  well  as  the 
school-house  was  for  a  time  in  much  danger;  but  they 
were  saved  through  vigilant  watchfulness,  day  and  night. 
In  some  parts  of  Wisconsin  the  waters  were  so  greatly 
impregnated  with  lye  from  the  burnt  district,  that  for 
several  months  they  could  not  be  used.  In  the  timber 
country  streams  100  feet  in  width  became  useless.  And 
during  some  months  of  the  following  winter,  the  men  at 
work  in  the  forests  were  compelled  to  use  snow  for  cook- 
ing and  drinking. 


254  THE    ONBIDAS. 


Chapter    XX. 
Records  of  a  Busy  Life. 

During  these  latter  busy  years  of  the  colaborers  Mrs. 
Goodnough  began  a  diary  to  record  some  of  the  events 
in  the  mission  life  among  the  Oneidas.  It  was  written 
for  the  information  and  pleasure  of  two  friends  living  at  a 
distance,  who  were  much  interested  in  the  Indian  Mis- 
sion. It  proved  very  interesting,  from  its  truthful  rec- 
ords giving  an  accurate  idea  of  the  missionary  work 
among  a  peculiar  people,  as  seen  from  within.  The  diary, 
as  it  came  to  us  shortly  after  the  death  of  Ellen  Good- 
nough, appeared  of  such  general  interest  that  our  friend, 
Miss  Susan  Fenimore  Cooper,  daughter  of  the  distin- 
guished author  and  niece  of  Bishop  DeLancy,  a  writer  of 
some  note  herself,  was  induced  to  prepare  a  portion  of  it 
for  the  press  with  gleanings  from  letters  previously  re- 
ceived from  the  Missionary  and  placed  at  her  disposal. 

They,  with  other  valuable  information  connected  with 
the  Oneidas'  earlier  history,  appeared  several  years  ago 
in  continued  chapters  in  the  "Living  Church"  of  Chicago. 
We  are  now  prevailed  upon  to  reproduce  some  extracts 
from  this  interesting  diary,  as  originally  written  for  us 
by  one  who  literally  laid  down  her  life  in  serving  the 
dusky  Indian.  One  of  the  first  entries,  simply  given, 
shows  the  courage,  Christian  faith,  and  trust  that  sup- 
ported Ellen  Goodnough  under  many  a  trying  difficulty. 

"June  2nd,  1866 — We  closed  the  school  to-day  on  ac- 
count of  the  small-pox  which  has  raged  fearfully  about 


RECORDS    OF    A    BUSY    LIFE.  255 

us  through  the  winter  and  spring.  Our  nearest  neighbor 
has  it  now  and  we  are  quite  surrounded  by  it.  When  it 
first  broke  out  the  people  were  very  careless  indeed,  many 
thinking  it  was  the  measles.  Nearly  20  families  had  it 
before  it  was  known  what  it  really  was.  My  husband 
sent  to  Green  Bay  for  a  physician  and  had  all  the  school 
children  vaccinated  before  he  dismissed  them.  People 
say  that  the  Indians  always  have  this  disease  worse  than 
the  whites.  Among  the  Prairie  tribes  in  1837,  10,000 
are  known  to  have  died  in  one  year.  The  families  of 
one  thousand  lodges  among  the  Blackfeet,  Chikarees, 
and  Mandans  were  swept  away.  It  broke  out  among 
the  Mandans,  July  15th,  and  in  a  few  weeks  it  is  said  out 
of  1,600  people  only  30  were  left. 

"June  5th — Prepared  a  basket  of  food  this  morning 
for  a  large  family  who  are  all  ill.  Arthur,  my  oldest  boy, 
carried  the  basket  near  the  house,  shouted,  and  the  man 
taking  care  of  the  family  came  out.  Arthur  set  the  basket 
down  and  ran  home.  This  is  the  way  we  have  adopted 
to  help  the  sufferers.  Provisions  and  medicines  are  fur- 
nished by  the  chiefs  and  friends  and  carried  near  the 
houses,  when  the  nurses  come  out  and  take  what  is  left 
for  them,  but  they  do  not  leave  the  sick  ones  until  all 
danger  of  spreading  the  disease  is  over.  A  woman  and 
her  babe  died  last  night  and  were  buried  in  the  woods. 
Thirteen  near  us  have  died  lately.  I  look  around  upon 
my  own  five  children  with  dread,  yet  trust  they  may  be 
spared. 

"June  22nd — To  day  has  been  set  apart  by  the  Mis- 
sionary as  a  day  of  prayer  and  fasting  on  account  of  the 
small-pox,  which  has  not  yet  left  the  Reservation,  though 
it  is  hoped  the  worst  is  over.  Vaccination,  and  the  care 
now  taken  to  prevent  the  disease  from  spreading,  is  hav- 
ing a  very  good  effect. 


256  THE    ONBIDAS. 

"June  23d — The  interpreter  was  here  to-day.  He  lives 
on  his  farm  about  five  miles  away.  He  is  a  most  excellent 
man,  a  truly  devout  Christian.  He  had  just  come  from 
Green  Bay,  where  a  white  man,  a  lawyer,  tried  hard  to 
make  him  swear  a  false  oath  as  witness.  At  last  the 
lawyer  offered  him  a  bribe  of  $3  to  induce  him  to  take  the 
oath.  He  little  knew  the  true  uprightness  of  our  Chris- 
tian brother,  who  was  quite  amazed  at  this  conduct  of  a 
man  he  had  looked  up  to  as  learned  in  the  law  and  a 
gentleman.  'He  ought  to  know  what  is  right  a  great  deal 
better  than  an  Indian'  was  the  comment  of  the  Indian. 

Although  the  Missionary  understands  Oneida,  can 
speak  it,  and  reads  it  well,  and  conducts  the  Services  with 
ease,  he  never  preaches  in  it,  fearing  to  make  some  mis- 
take. The  interpreter  always  translates  the  sermon. 
The  language,  though  soft  and  musical  in  many  of  its 
sounds,  is  harsh  in  others  and  is  very  hard  to  learn  to 
speak  perfectly.  Children  acquire  it  easily.  Our  little 
ones  speak  it  better  than  English,  but  the  Oneidas  say  no 
grown  person,  scarcely  speaks  it  without  mistakes. 

"June  24th.  Sunday — The  Church  was  full  to-day. 
Three  children  were  baptized.  Indian  babies  seem  to 
take  pleasure  in  being  christened.  They  really  behave 
remarkably  well,  often  looking  up  intently  in  the  Minis- 
ter's face  and  smiling  sweetly.  They  seldom  cry.  After 
the  Baptism  a  hymn  was  sung.  Then  a  young  couple 
came  forward  to  be  married.  The  bride  is  about  14. 
Probably  these  young  people  have  spoken  but  little  to 
one  another  previous  to  the  ceremony  which  united  them 
for  life.  The  relatives  generally  settle  the  marriages  in 
their  families,  but  the  consent  of  both  parties  is  of  course 
always  obtained  before  the  ceremony.  The  young  bride 
was    very    pleasing    and    modest    in    appearance.      The 


RECORDS    OF   A    BUSY    LIFE.  257 

Oneida  girls  are  generally  very  pleasing  and  modest  in 
look  and  manner. 

"Monday — When  we  rose  this  morning  we  found  a 
number  of  our  people  outside  the  house  waiting  to  see 
their  "father"  in  order  to  get  some  money.  They  often 
bring  him  their  money  for  safe  keeping  and  draw  it  out 
as  they  need  it.  Sometimes  they  lend  little  sums  to  each 
other,  Mr.  Goodnough  keeping  the  account  and  casting 
up  the  interest,  which  is  never  usurious. 

"There  is  a  death  feast  to-day.  This  is  one  of  the  old 
heathen  customs  they  will  keep  up  and  cling  to.  They 
believe  when  a  person  dies  the  spirit  stays  in  the  house 
10  days.  On  the  tenth  the  relatives  of  the  deceased  make 
a  feast  in  the  house  of  mourning,  and  all  partake  of  it  in 
profound  silence.  Not  a  word  is  spoken  excepting  by  the 
one  appointed  to  speak  of  the  departed  and  call  to  remem- 
brance any  little  incident  of  the  individual's  life,  dwelling 
on  the  good  qualities.  They  say  if  this  ceremony  is 
omitted  the  departed  one  is  sad  and  hungry. 

"Tuesday — Six  women  came  to  spend  the  afternoon 
with  me,  bringing  their  sewing.  We  had  a  very  pleasant 
visit  indeed.  They  were  nicely  dressed,  and  very  neat. 
My  visitors  could  not  speak  much  English,  and  I  cannot 
converse  freely  in  Oneida,  though  I  understand  it  pretty 
well.  We  talked  about  a  new  Altar  for  our  Church.  It 
is  greatly  needed.  I  am  very  hopeful  this  improvement 
may  be  brought  about. 

"Saturday — This  morning  I  called  some  of  the  girls 
into  my  kitchen  to  teach  them  the  art  of  making  yeast  and 
bread.  Many  of  the  Indian  families  now  use  wheat 
flour.  Ten  years  ago  they  only  used  it  on  great  occasions 
and  at  their  feasts.  Their  own  common  bread  is  very 
hard  to  make  and  indigestible  for  those  who  are  not  ac- 


258  THE    ONEIDAS. 

customed  to  it.  It  is  made  of  white  maize.  The  corn  is 
shelled,  boiled  for  a  few  moments  in  strong  lye,  then 
washed  thoroughly  in  cold  water  until  the  hulls  all  come 
off.  They  have  a  wooden  mortar  in  each  house  made 
by  burning  a  hollow  in  a  hardwood  log,  which  is  about 
3  feet  long  and  stands  on  the  floor.  The  maize,  freed 
from  its  hulls,  is  then  pounded  into  flour  by  a  wooden  or 
stone  pestle.  It  is  afterwards  sifted  through  a  sieve 
made  of  very  fine  strands  of  bark.  It  is  then  mixed  with 
boiling  water  and  kneaded  into  round  flat  cakes,  which 
are  baked  in  the  ashes  of  the  fireplace,  or  boiled  like 
dumplings  for  an  hour  or  more.  Whole  beans,  or  dried 
berries,  in  it  are  considered  an  improvement.  The  In- 
dians declare  this  bread  of  theirs  will  sustain  life  longer 
than  any  other  article  of  food. 

"Saturday  evening — This  is  mail  day.  Mr.  Goodnough 
being  Postmaster  and  postman,  too,  brings  the  mail  him- 
self from  Green  Bay.  Twelve  years  ago  the  Saturday 
evenings  and  nights  were  times  of  terror  to  me,  owing  to 
the  riotous  conduct  of  the  people  returning  from  trading 
at  the  Bay.  But  the  people  are  now  quiet  and  orderly, 
they  make  their  little  purchases  and  come  home  sober. 
There  is  only  an  occasional  case  of  drunkenness  and  no 
general  sprees. 

"September  ist — Old  Mother  Margaret  Skenandoah 
came  to  spend  the  afternoon  with  me.  She  told  me  that 
a  few  days  since  a  wild  Indian  had  died  at  the  Chippawa 
camp  and  some  of  our  Oneidas  went  to  see  the  burial, 
then  added :  'We  could  hardly  help  crying  when  we  saw 
how  foolish  and  ignorant  those  Chippawas  are.  It 
don't  seem  as  if  our  people  were  ever  so  ignorant  but  I 
suppose  they  must  have  been  so,  for  I  remember  when  I 
was  a  little  girl  they  used  to  do  a  great  many  things  that 
would  seem  awful  foolish  and  wicked  now.' 


RECORDS    OF    A    BUSY    LIFE.  259 

"These  Chippawas  are  indeed  a  very  wild,  destitute  and 
miserable  appearing  set  of  Indians  who  came  here  and 
asked  permission  to  camp  in  the  woods  of  the  Reservation 
for  the  summer.  The  Oneidas,  always  generous,  readily 
granted  their  request.  The  Missionary  has  been  to  see 
them  and  tried  to  persuade  them  to  come  to  Church,  but 
they  are  violently  opposed  to  Christianity.  One  or  two 
who  can  speak  a  little  English,  exclaimed  with  excite- 
ment, 'We  no  want  white  man's  God.  We  no  want  to  be 
Christian.  We  stay  Indians  and  keep  Indian  ways.* 
Poor  creatures !  Some  of  the  Chippawas,  however,  are 
partly  civilized,  and  good  Christians,  but  this  band  is  very 
wild. 

"September  13th — At  an  early  hour  this  morning  the 
Indians  began  to  gather  at  the  Mission.  They  came  to 
clear  some  new  land  for  a  mission  pasture.  The  first  to 
appear  was  Johnny  Wys-to-te,  'Snowbird.'  The  children 
are  all  glad  to  see  him.  He  is  a  good  fellow,  has  been 
baptized,  but  not  confirmed,  because  occasionally  he  will 
go  on  a  spree.  He  is  over  40,  but  has  neither  wife  nor 
child.  Johnny  is  very  lazy  or  slow;  it  even  seems  an 
effort  to  him  to  speak.  Strange  to  say  he  is  one  of  the 
swiftest  runners  of  the  tribe.  There  are  three  runners, 
public  officials.  They  are  employed  by  the  Chiefs  in  case 
of  a  council  or  for  accidents,  or  any  matter  requiring  im- 
mediate public  attention.  If  a  person  is  killed,  drowned, 
or  frozen  to  death,  these  runners  go  through  the  settle- 
ment shouting  the  'Death  Whoop,'  a  peculiar,  unearthly 
sound  familiar  to  every  Indian,  and  once  heard  by  a 
white  person,  never  forgotten.  These  runners  start  from 
one  end  of  the  settlement  in  a  line,  one  behind  another, 
about  6  or  8  paces  apart.  The  first  gives  the  'Death 
Whoop,'  then  after  a  moment  the  next  one,  then  the 


260  THE    ONBIDAS. 

third.  Thus  they  run  at  the  swiftest  pace  through  the 
whole  settlement.  It  is  a  sound  that  makes  one  shud- 
der. However  distant,  this  fearful  cry  is  immediately 
recognized  by  the  people.  They  run  to  the  roadside  with 
anxious  hearts  fearing  that  the  dead  one  may  be  a  rela- 
tive or  friend.  I  have  heard  this  'Death  Whoop'  a  few 
times,  but  hope  never  to  hear  it  again. 

"September  14th — There  were  80  Indians  here  at 
dinner  yesterday  after  their  work  on  the  pasture  land. 
Several  of  the  women  came  to  assist  me  in  preparing  their 
late  dinner.  Many  of  the  women  are  fine  cooks,  but  not 
very  economical;  they  like  to  use  all  they  have  at  once, 
invite  their  friends  to  a  feast,  and  then  live  on  as  little 
as  possible  for  a  long  time.  It  is  the  delight  of  the 
Oneida  heart  to  make  a  feast,  big  or  little,  as  the  case 
may  be.  They  are  very  hospitable.  They  will  often 
work  hard,  pinch  and  scrimp  in  every  way  in  order  to 
treat  their  friends  to  a  good  dinner.  The  Indians  cleared 
about  seven  acres  of  heavily  timbered  land. 

"After  dinner  they  sat  under  the  trees  in  the  yard,  to 
smoke  their  pipes  and  make  speeches  in  Oneida.  Jacob 
Hill,  a  leading  warrior,  and  a  Church  officer  spoke  first. 
He  said,  'It  must  be  pleasant  to  our  father  and  mother  to 
see  so  many  of  us  here  to-day.  We  have  surprised  them. 
They  did  not  expect  us  to  do  this  work  for  them.'  The 
people  answered,  'Yo !  Yo !  Yo !'  which  means  approba- 
tion. Several  other  speeches  were  also  made.  Cornelius 
Hill,  the  young  chief,  is  a  fine  speaker.  He  thanked  all 
his  brothers  then  present  in  the  name  of  their  father  and 
mother,  the  Missionaries  for  what  they  had  done.  He 
also  spoke  of  the  repairs  and  improvements  needed  for  the 
Church.  He  urged  every  one  old  and  young  to  do  all 
they  could  for  their  Church.  'Yo  !  Yo !  Yo !'  'Well,  well, 
well!'  was  the  answer  from  the  men. 


RECORDS    OF    A    BUSY    LIFE.  261 

"There  were  several  strangers  at  dinner,  2  or  3  Oneidas 
and  2  Onondagas  from  the  Castle  in  New  York.  Paul 
Powles,  a  chief,  brought  them  in  and  seated  them  at  the 
first  table.  They  sat  with  their  hats  on,  spitting  right  and 
left.  Our  people  were  evidently  mortified  at  their  want 
of  manners.  Old  Margaret  said  to  me,  'they  don't  know 
any  better.  All  our  folks  that  come  from  down  below 
are  a  great  deal  more  Ingeny  than  we  are.  It  is  strange 
too,  for  here  we  are  away  off  alone,  and  they  are  mixed 
with  white  people  and  have  white  folks  all  around  them.' 

"  'Yes,'  replied  Hannah  Powless,  'but  it  is  the  low  kind 
of  white  folks,  Irish  and  Dutch,  and  such  like.  They 
don't  know  any  more  than  Indians  do.'  The  Oneidas 
have  a  great  contempt  for  the  degraded  class  of  for- 
eigners.    They  do  not  consider  them  white  folks  at  all/  " 

We  would  here  state  that  the  surroundings  of  the  In- 
dians at  Oneida  Castle  and  Onondaga  have  greatly 
changed  since  that  remark  of  Old  Margaret.  The 
Oneidas  at  the  Castle  have  become  a  more  civilized,  in- 
dustrious, and  agricultural  people.  And  the  Onondagas, 
on  their  Reservation,  are  well  looked  after  and  prosper- 
ous under  charge  for  some  time  of  the  Rev.  Mr.  Hay- 
ward,  one  of  the  Church's  missionaries. 

"I  was  amused  this  evening  by  one  of  the  chiefs'  say- 
ing to  me,  'What  kind  of  a  woman  is  Mrs.  Smith?'  (a 
visitor  at  the  Reservation).  I  replied:  'I  should  think 
she  is  a  very  nice  lady.'  'We  did  not  think  so,'  replied 
the  chief,  'cause  she  laughs  and  talks  so  loud.  I  guess 
she  did  not  have  good  bringing  up.'  The  Indians  con- 
sider it  a  decided  mark  of  ill  breeding  for  women  to  talk 
or  laugh  in  a  loud  tone.  All  the  Oneida  women  seem  to 
have  sweet  low  voices. 

"Sunday,  Sept.  16th — There  was  Baptism  to-day;  two 


262  THE    ONBIDAS. 

babies  and  a  little  boy  of  8.  He  came  from  Canada  lately, 
behaved  very  nicely  and  seemed  to  understand  the  solemn 
Service.  The  babies  smiled  up  at  the  Minister  as  usual. 
One  baby  about  three  months  old  wore  a  long  white 
dress  and  a  red  flannel  skirt  two  inches  longer ;  the  other 
wore  a  pink  calico  with  a  long  white  underskirt  trimmed 
with  broad  lace  edging  around  the  bottom.  When  we 
first  came  here  all  the  babies  were  christened  on  the 
cradle-board,  which  was  ornamented  with  feathers  and 
beads  and  other  gewgaws.  These  babies,  no  doubt,  have 
Indian  names  besides  the  American  or  Christian  names 
given  in  Baptism. 

"Our  own  children  all  received  Indian  names  from  their 
Oneida  friends  soon  after  they  were  born.  Arthur  was 
named  'Ta-ko-wa-gon,'  'holds  the  people.'  One  of  the 
young  men  not  liking  this  gave  him  another  name,  'Ga- 
ron-sa'  'bright  morning.'  Willie  was  'Ra-na-ta-non,' 
'watchman.'  After  we  lost  him  the  Oneidas  wished  this 
name  put  upon  his  tombstone,  which  was  done.  Edwy's 
name  is  'Ah-re-we-ost-oni,'  'a  good  word.'  When  about 
6  years  old,  from  his  active  movements  it  was  changed 
into  'This-ta-rak,'  'grasshopper.'  Lilly's  name  is  'Ka-sin- 
na-wan,'  'our  lady.'  Johnny's  name  is  'To-ta-wa-sah,'  'all 
glass.'  Alice  is  'Ogu-gu-ha,'  'flower,'  while  her  god- 
mother, was  called  'Gu-gu-ha,'  'full  flower,'  or  'open 
flower.' 

"Wednesday,  Oct.  7th— I  saw  a  'witch-light'  last  night. 
I  have  not  seen  one  before  in  some  years.  In  old  times, 
the  Oneidas  say  witchcraft  held  a  great  place  among  their 
people,  but  since  they  have  become  Christians  the  super- 
stition has  almost  died  out.  Not  entirely,  however. 
There  are  some  people  here  who  believe  they  are  witches, 
and  must  practice  witchcraft.     I  do  not  know  as  they  do 


RECORDS    OF    A    BUSY    LIFE.  263 

much  harm,  but  they  annoy  the  people.  The  'witch-light' 
rises  high  up  in  the  air,  then  suddenly  goes  out.  In  a  few 
minutes  it  rises  again,  perhaps  at  some  distance  from  the 
first  light.  At  times  it  rises  like  a  ball  of  fire,  and  when 
high  in  the  air  explodes. 

"A  few  years  ago  Adam  Peters  had  a  sick  child ;  every 
night  the  watchers  were  frightened  by  the  'witch-light.' 
It  appeared  regularly  every  night  at  certain  hours.  The 
child  died,  and  the  'witch-light'  still  appeared,  a  sign,  it 
was  thought,  that  another  one  of  the  family  was  to  be 
taken  away.  Adam  became  very  brave  and  made  a  silver 
bullet.  It  must  be  made  of  silver  coin  to  have  any  effect 
on  a  real  witch.  He  loaded  his  gun  and  lay  in  wait  for 
the  light.  It  appeared  as  usual  at  some  distance  from  the 
house ;  he  bravely  fired  towards  where  the  light  arose,  and 
then  rushed  for  safety  into  the  house.  He  said  he  heard 
a  scream.  The  next  morning  a  harmless  old  woman  was 
said  to  be  sick.  Her  disease  proved  to  be  a  silver  bullet. 
It  was  taken  from  her  side.  She  had  a  long  illness,  but 
recovered,  and  has  been  a  devoted  Christian  since  then." 

An  intelligent  Oneida  once  made  the  remark :  "Why  do 
the  papers  always  tell  the  bad  things  the  Indians  do,  but 
never  the  good?"  Recalling  this,  we  would  here  say 
that  the  Indian  was  not  alone  in  his  superstitious  belief  in 
the  efficacy  of  a  silver  bullet,  for  very  recently  we  find 
this  item  in  print : 

"In  witchcraft-lore  silver  seems  to  have  been  credited 
with  great  power  to  disperse  evil  spirits."  In  an  old  book 
upon  the  subject  one  reads  of  a  "valiant  soldier  who  has 
skill  in  Necromancy  and  who  always  used  silver  bullets  to 
shoot  away  the  witches." 

A  gentleman  interested  in  curios  recently  purchased 
an  old  musket  of  a  Pennsylvania  farmer.     From  its  ap- 


264  THE    ONBIDAS. 

pearance  the  weapon  antedates  the  Revolution.  It  was  in 
a  deplorable  state  of  rust  and  in  cleaning  it  the  new 
owner  discovered  that  it  was  loaded.  He  carefully  with- 
drew the  charge,  and  to  his  surprise  found,  instead  of  bul- 
lets, two  bent  silver  shillings  dated  1781,  tightly  wadded 
with  leaves  of  a  Bible  of  ancient  print.  Beneath  the  coins 
were  a  small  lock  of  hair  and  a  piece  of  paper  containing 
an  illegible  quotation.  The  gunpowder  was  coarse,  and 
undoubtedly  of  colonial  manufacture.  The  whole  is  said 
to  look  very  much  like  a  charmed  charge  calculated  to 
demolish  some  weird  lady  of  the  broomstick. 

To  return  to  Mrs.  Goodnough's  diary : 

"Before  the  Oneidas  moved  to  Wisconsin,  some  45 
years  ago,  4  women  were  tried  at  Oneida  Castle,  N.  Y., 
by  the  Chiefs  for  being  witches.  They  were  declared 
guilty  and  condemned  to  death  unless  they  should  sol- 
emnly promise  they  would  give  up  witchcraft.  But  the 
wretched  creatures  said  they  were  witches  and  could  not 
help  it.  They  were  killed  in  the  Council  House  with 
tomahawks.  Old  Henry,  one  of  the  executioners,  was  a 
singular  man,  and  never  after  spoke  of  these  women  if 
he  could  help  it.  His  neighbors  said  he  was  haunted  by 
the  dead  witches.  No  doubt  the  memory  of  the  dead 
troubled  him  at  times. 

"Thursday— Mary  Ann  Bread,  Mary  and  Rachel  Hill 
were  here  to  drink  tea  with  me-  They  asked  for  some 
sewing.  I  gave  them  a  calico  dress  to  make  for  Lilly. 
'I  will  tell  you  something/  said  Mary  Ann,  'but  you  must 
not  tell  the  Minister.'  'If  it  is  anything  he  ought  to  know 
I  must  tell  him.'  'Oh!  it  isn't  much.  But  you  know 
how  he  scolded  us  the  other  Sunday  about  tattling.  I 
thought  he  meant  me  all  the  time ;  Rachel  says  for  sure 
he  meant  her,  and  my  Kate  says  he  meant  her.  I  guess 
he  meant  us  all,'  she  added  with  a  laugh. 


A  Typical  Oneida  of  the  Past 


OF  THE      ^ 


Oneida   Women 


Members   of   the   Hobart   Guild 


RECORDS    OF    A    BUSY    LIFE.  265 

"Monday — I  have  quite  a  large  knitting-class  now; 
three  married  women  among  them.  Lilly  went  to  school 
this  morning  with  a  pair  of  red  mittens  I  had  just  finished 
for  her ;  so  they  all  wanted  to  knit  mittens.  I  told  them 
to  finish  their  stockings  first.  Some  of  them  wanted  to 
knit  gloves,  too,  as  gloves  they  said,  were  more  fashion- 
able. They  love  finery,  yet  many  of  them  still  come  to 
me  with  their  heads  so  wrapped  up  I  have  to  ask  them  to 
take  off  their  wraps.  They  often  wear  3  or  4  handker- 
chiefs, or  small  shawls  or  green  veils  one  over  another, 
on  their  heads.  It  seems  to  be  a  sort  of  modesty  or  shy- 
ness which  leads  them  to  do  this.  You  seldom  see  an 
Oneida  woman  out  of  her  own  house  bareheaded.  Some 
of  them  have  good  shawls  but  they  wear  them  wrapped 
around  them  blanket  fashion. 

"  'Garrentha,'  'falling  bark/  happened  in  while  we  were 
knitting.  She  is  an  excellent  girl  and  a  great  favorite 
with  me.  She  sings  in  the  choir,  and  very  nicely  too- 
She  is  a  good  sewer,  and  dresses  neatly,  wearing  the  usual 
long  skirt  and  over  this  the  shorter  gown,  generally  bor- 
dered with  ribbon  or  velvet  and  sometimes  embroidered. 
Her  dress  is  always  pleasing.  She  wears  her  shawl 
'white  folks'  way,  instead  of  blanket  fashion.  You  sel- 
dom see  a  real  blanket  now ;  they  were  very  common  when 
we  first  came  here.  She  also  wears  a  gipsy  hat  instead  of 
three  wraps.  People  say:  'Oh!  Garrentha  will  never 
marry  now,  she  is  too  old!'  She  is  in  fact  19.  But 
the  Oneida  girls  are  married  so  early — at  14  or  15 — that 
19  is  considered  an  advanced  age. 

"Oct.  10th — Several  women  called  on  us  to-day  to  talk 
about  the  much  needed  repairs  of  our  Church.  First 
we  must  have  a  new  Altar.  We  have  never  had  a  Com- 
munion Table  worthy  of  the  Holy  Service.     A  miserable 


266  THE    ON  BID  AS. 

old  table  covered  with  a  crimson  cloth  now  faded  to  gray, 
is  the  present  Altar.  Then  we  must  have  a  new  pulpit- 
cover.  The  roof  leaks  badly,  and  we  must  have  a  new 
one.  The  women  are  much  interested  in  the  repairs,  as 
they  always  are.  Last  fall  the  women  alone  raised  $92 
to  buy  lamps  and  shades  for  the  windows,  but  that  was  a 
good  year  for  berries-  They  gathered  the  berries,  carried 
them  on  their  backs  to  the  nearest  town,  sold  them,  and 
brought  the  money  to  me  for  the  lamps  and  shades. 
Quite  a  number  of  women  called  to-day  bringing  their 
money  offerings  for  the  Altar ;  $18  was  the  amount.  One 
little  boy  brought  3  cents,  another  2  cents.  My  friends 
asked  what  would  be  the  cost  of  an  Altar.  I  told  them 
we  might  have  a  respectable  one  for  $25.  A  handsome 
one  would  cost  from  $50  to  $100.  'You  must  decide 
yourselves  whether  it  shall  be  cheap  or  expensive/ 
They  talked  together  awhile  in  Oneida,  and  then  said, 
'We  must  have  the  best  we  can  get.  We  cannot  get 
anything  too  good  for  the  Church,  which  is  the  Lord's 
House.' 

"  'I  never  cared  much  about  making  this  Church  nice* 
said  Rachel  Hill,  'for  I've  always  thought  we  should  have 
to  leave  it  some  day.  In  our  old  home  in  York  State 
we  had  a  nice  Church  and  nice  homes,  too,  orchards  and 
all  we  wanted.  But  we  had  to  leave  all  and  come  off  here 
in  the  thick  woods  and  suffer  everything.  Now  we  are  be- 
ginning to  be  comfortable,  but  see  how  our  Great  Father 
wants  to  get  our  lands,  see  how  the  white  folks  want  to 
get  our  homes.'  'We  were  rich  once,'  said  Mary  Ann 
Bread,'  'we  had  large  annuities,  and  ever  so  much  land, 
and  now  this  little  piece  is  all  we  have  left.  I  should  think 
white  folks  would  be  ashamed  to  take  this  little  land  away 
too.'    'Why  are  there  so  many  bad  white  folks  when  they 


RECORDS    OF    A    BUSY    LIFE.  267 

have  Bibles  and  Ministers  and  Prayer  Books  and 
Churches  and  schools?  Yet  they  are  so  wicked!'  ex- 
claimed Margaret  Skenandoah.  'It  is  because  the 
wicked  ones  do  not  take  to  heart  what  the  Bible  and 
Prayer  Book  teaches  them,'  was  my  answer. 

"October  15th — John  Baird  came  this  morning  bring- 
ing me  $5  for  the  Altar.  This  is  very  generous.  It  is 
as  much  from  John  as  $300  would  be  from  many  white 
men.  John  is  a  fine  specimen  of  an  Indian,  manly,  hon- 
est, straightforward,  and  upright  in  all  his  dealings. 
He  is  proud  of  his  good  name,  and  of  his  many  friends. 
He  is  really  a  good  farmer,  mechanic,  and  blacksmith. 
His  farm  is  small,  but  well  worked,  and  stocked  with 
cows,  horses,  and  sheep.  He  works  in  his  blacksmith- 
shop  in  winter.  Though  a  young  man  of  only  28,  he  has 
quite  a  family  to  support.  A  wife,  three  children  of  his 
own,  an  orphan  niece  and  two  poor  orphan  boys.  John 
has  done  well  by  those  poor  children,  providing  them 
with  a  comfortable  home,  plenty  of  food  and  clothing, 
and  sending  them  regularly  to  school.  His  orphan  niece, 
Rachel,  is  one  of  our  most  advanced  scholars. 

"John  Baird  is  one  of  the  temporal  officers  of  the 
Mission.  There  are  three  of  these  officers.  It  is  their 
duty  to  look  after  the  poor  and  sick,  and  attend  to  all 
the  temporal  matters  of  the  Church.  John  often  comes 
to  the  Missionary  for  medicines  for  the  sick.  My  hus- 
band studied  medicine  in  his  early  youth  with  his  own 
father,  who  was  a  physician,  and  he  had  a  good  deal  of 
practice  among  our  Oneidas  in  all  ordinary  cases.  He 
keeps  a  supply  of  medicines  for  them,  giving  it  to  who- 
ever needs  it. 

Saturday,  18th — Freddie  Cornelius,  a  little  9  year  old 
boy,  brought  a  quarter  of  a  dollar  for  the  new  Altar,  all 


268  THE    ONBIDAS. 

in  pennies;  he  must  have  been  saving  them  a  long  time. 
Five  women  came  a  little  later,  each  with  her  dollar. 
Two  old  women  brought  50  cents  each.  Rachel  Hill 
brought  $1.25  by  the  sale  of  her  beautiful  butter.  She 
is  a  fine  housekeeper,  very  neat  and  industrious.  She 
has  many  cows  and  often  sends  us  a  nice  roll  of  butter. 
She  is  a  good  mother,  and  sends  her  children  to  the  mis- 
sion school  very  regularly  through  all  weathers.  Her 
daughter  Margaret  is  called  the  best  singer  in  the  choir. 

"In  keeping  the  account  of  the  money  received  for  the 
Altar,  I  write  the  names  of  the  contributors  with  the 
amount  given  by  each.  The  women  are  much  interested 
in  this  account.  'Will  our  father,  the  Bishop  see  this 
book  when  he  comes?'  they  ask  eagerly.  They  are 
very  fond  of  their  aged  Bishop,  and  well  they  may  be; 
he  has  been  indeed  a  father  to  the  Oneidas.  Their  name 
for  him  is  'Ha-re-ro-wah-gon,'  'He  has  power  over  all 
words.' 

"It  is  a  busy  time  with  the  women  now;  they  gather 
and  husk  the  corn,  having  planted  and  hoed  it  in  the 
spring  and  summer.  They  also  dig  the  potatoes.  They 
do  not,  however,  work  in  the  fields  nearly  so  much  as  a 
few  years  ago.  Many  of  them  are  depending  on  the 
corn-husks  for  their  contribution  towards  the  new  Altar. 
They  are  carefully  stored  away  in  the  house,  and  winter 
evenings  are  braided  into  mats  which  sell  for  8  or  10 
cents  apiece.  Some  of  the  husks  are  very  nicely  pre- 
pared for  mattresses-  They  are  carefully  dried  and  split 
in  fine  strands  with  a  wire,  then  carried  in  bundles  on  the 
backs  of  the  women  to  the  Bay,  a  distance  of  10  miles, 
where  they  sell  from  4  to  6  cents  a  pound,  according  to 
their  quality. 

"Some  of  the  merchants  have  tried  to  beat  them  down 


RECORDS    OF    A    BUSY    LIFE.  269 

to  a  smaller  sum.  Old  Margaret  came  in  to-day  with 
a  piteous  story,  wishing  her  'father'  to  help  her.  She 
had  hired  a  horse  and  wagon  and  gone  to  the  Bay  with 
70  pounds  of  well  prepared  husks  to  sell.  The  mer- 
chant, a  rich  man,  took  them,  and  she  was  hoping  for 
a  buyer.  He  offered  her  $2  in  store  pay.  He  had  not 
the  articles  she  needed  in  his  store  and  wanted  some 
money  for  the  Church  and  Altar.  She  told  him  she 
wanted  money  or  her  husks  back.  She  had  to  come  home 
leaving  her  husks,  and  without  a  mouthful  to  eat  all 
day.  Some  traders  seem  to  have  no  conscience  where 
the  Indian  is  concerned.', 


270  THE    ONBIDAS. 


Chapter  XXL 

Diary  of  Bllen  Goodnough,  Continued. 

In  the  midst  of  her  many  duties  and  pressing  cares 
Ellen  Goodnough  continued,  at  intervals,  the  diary  that 
gives  us  some  interesting  facts  concerning  early  events 
and  customs  among  the  Oneidas,  which  otherwise  might 
have  been  lost  to  us.     She  writes : 

''November  1st — Ball  playing  is  the  delight  of  the 
Oneidas.  On  the  4th  of  July  and  other  great  occasions 
they  make  up  grand  games.  Each  player  has  a  bat 
made  by  bending  one  end  of  a  hickory  stick  in  the  form 
of  an  ox-bow  and  weaving  across  the  bow  strings  of 
deerskin.  The  ball  must  not  be  touched  once  by  hand  or 
foot,  but  only  with  the  bat  while  trying  to  get  it  within 
the  wicket.  There  are  two  sides  to  the  game,  one  com- 
posed of  all  the  married  men  disposed  to  enter  into  the 
sport,  the  other  of  an  equal  number  of  young  men.  The 
game  is  very  exciting  even  to  the  lookers  on,  for  it  calls 
out  all  the  strength,  skill,  activity,  and  endurance  of  the 
players. 

"The  Indians  have  a  mystery  or  medicine  for  many 
things,  among  others  for  ball  playing.  Old  Peter  used 
to  make  this  particular  mess,  and  it  was  said  that  the 
party  who  bought  and  used  the  medicine  could  not  be 
beaten.  One  summer  when  the  excitement  among  the 
ball  players  ran  very  high,  the  young  men  hired  old 


DIARY    OF    BLLBN    GOODNOUGH.       271 

Peter  to  make  the  medicine  for  them,  paying  him  a  very 
high  price  for  it.  But  when  the  game  was  played  they 
were  defeated,  and  that  evening  they  caught  Peter,  he 
was  on  the  playground,  and  poured  all  the  medicine  that 
was  left  down  his  throat.  He  lived  only  a  short  time 
after  the  dose,  an  hour  or  so,  dying  by  the  roadside.  It 
is  said  this  horrible  mess  must  be  mixed  in  a  human 
skull.  Such  was  their  superstition,  but  happily  it  is 
dying  out. 

"One  old  woman  makes  medicine  to  guard  against 
witches.  Old  John  House  was  famous  for  this.  One 
summer  about  ten  years  ago,  a  witch  appeared  in  the 
form  of  a  large  black  hog.  It  appeared  only  at  night, 
running  after  people  and  making  awful  noises.  One 
night  it  chased  a  party  of  young  men,  who  turned  upon  it 
with  stones  and  clubs,  pounding  it  soundly,  when  to  their 
great  astonishment  old  John  House  cried  for  mercy.  He 
was  ill  for  some  time  after  this  pounding,  and  had  hardly 
recovered  when  a  new  witch  appeared  in  the  form  of  a 
wildcat.  It  was  always  in  some  tree  and  made  the  most 
hideous  noises  imaginable. 

"The  same  party  of  more  civilized  young  men  were 
walking  along  the  road  one  evening  and  heard  the  wild- 
cat. Instead  of  running  away  with  superstitious  fear, 
they  again  armed  themselves  with  clubs  and  stones,  and 
looked  about  for  the  creature,  which  they  soon  found 
perched  on  the  limb  of  a  tree.  They  stoned  it  furiously 
until  it  tumbled  down,  and  again  old  John  House  cried 
out  for  mercy.  Their  stoning,  this  time  had  been  too 
severe,  for  the  foolish  old  man  died  after  a  few  days' 
illness. 

"Sunday,  22nd — There  was  a  very  large  congregation 
at   church   to-day.     During   the   service   two    little   red 


2-]2  THE    ONBIDAS. 

babies  were  baptized.  They  both  looked  as  sweet  and 
clean  as  any  white  babies.  We  do  not  often  nowadays 
see  babies  on  their  Indian  cradle-board.  When  we  first 
came  here  we  never  saw  them  on  anything  else.  They 
were  then  baptized  so.  We  used  to  see  them  hanging  up 
in  the  log  houses,  or  perhaps  suspended  from  the  branch 
of  a  tree,  while  the  mother  would  be  hoeing  corn  or  dig- 
ging potatoes  near  by. 

"This  cradle  is  a  thin  board  about  two  feet  long,  split 
from  a  maple  log,  and  made  smooth  and  gaily  painted 
with  various  colors  and  all  sorts  of  designs.  A  wooden 
bow  is  bent  over  the  place  where  the  child's  head  lies,  the 
ends  being  firmly  fastened  to  the  sides  of  the  board. 
On  this  wooden  arch,  or  bow,  little  bells  and  trinkets  are 
fastened  to  amuse  the  child;  it  also  serves  as  a  handle 
to  the  cradle.  Down  each  side  of  the  board  are  fas- 
tened strong  straps  of  deerskin  or  bark,  between  which 
and  the  cradle  is  passed  a  broad  bandage  which  binds  the 
child  closely  to  the  frame  so  that  it  cannot  move  hand  or 
foot.  It  can  only  move  its  eyes  and  mouth,  otherwise  it 
is  bound  as  close  as  a  mummy.  Yet  the  little  creature 
makes  no  complaint,  and  thus  learns  one  virtue,  patience 
common  to  all  Indians. 

"The  little  ones  baptized  to-day  smiled  as  usual  as  they 
were  held  in  the  Missionary's  arms  and  looked  up  into 
his  face.  I  cannot  at  this  moment  remember  seeing  any 
Oneida  baby  baptized  who  did  not  smile  as  the  Clergy- 
man baptized  it,  as  if  it  would  thank  him  for  admitting 
it  into  Christ's  Church."  (And  too,  perhaps,  we  may  be 
allowed  to  add,  Mr.  Goodnough  had  a  very  gentle,  win- 
ning way  with  children.) 

"After  the  Baptism  this  morning  there  was  a  marriage. 
The  bride  but  15  and  looked  modest  and  childlike.     As 


DIARY    OF    BLLBN    GOODNOUGH.        273 

a  rule  the  young  people  have  not  had  a  word  to  say  in 
regard  to  their  own  marriages.  The  mother  of  the 
young  man  picks  out  a  wife  for  him  and  makes  a  bar- 
gain with  the  girl's  mother.  Then  the  young  man  sends 
the  girl  a  present  of  cloth,  etc.,  through  his  mother,  in 
value  according  to  his  circumstances.  In  case  the  girl 
breaks  off  the  match  she  must  send  back  the  presents,  but 
if  the  young  man  breaks  off  the  match  the  presents  are 
kept  by  the  girl.  When  we  first  came  here  the  young 
people  were  sometimes  forced  by  their  parents  to  marry. 
As  soon  as  my  husband  understood  the  matter  he  re- 
fused to  perform  the  service  unless  the  parties  gave  their 
full  consent. 

"Sunday  evening — The  Church  was  full  this  morning, 
as  it  generally  is.  The  congregation  looks  very  different 
from  what  it  did  when  we  first  came  here.  Then,  in  the 
warmest  weather,  the  women  were  wrapped  in  white 
blankets,  or  else  squares  of  black  or  blue  broadcloth, 
some  of  the  latter  richly  embroidered.  Now  we  never 
see  a  blanket  in  Church.  They  wear  shawls  of  the 
brightest  and  gayest  colors  pinned  at  the  throat.  A  veil 
or  handkerchief,  or  occasionally  now  a  hat,  is  worn  on 
the  head.  The  young  people  sometimes  wear  gorgeously 
trimmed  hats.  A  lady  visiting  me,  told  me  that  walking 
behind  a  young  girl  she  counted  seven  different  kinds  of 
ribbons  on  her  hat! 

"Monday — A  great  many  people  have  been  to  the 
study  to-day.  Mr.  Goodnough  has  hardly  had  time  to 
eat  his  meals.  He  keeps  their  accounts,  writes  their  let- 
ters, is  their  Doctor,  and  general  adviser,  besides  his 
duties  as  School-Master,  Justice  of  the  Peace,  and  Min- 
ister. Sometimes  in  winter  when  they  have  little  to  do 
they  really  crowd  the  room  and  take  up  much  of  our 


274  THE    ONBIDAS. 

time.  But  as  they  grow  more  industrious  they  find  work 
in  their  own  houses.  We  always  make  them  welcome, 
and  are  really  pleased  to  see  them  when  we  can  be 
helpful  to  them.  They  are  very  kind  and  friendly  with 
us,  and  the  Missionary  puts  in  a  good  word  here  and 
there  about  work,  or  about  Christian  duties. 

''Friday — I  went  out  to  call  this  afternoon  at  the 
Widow  Nimhams,  but  the  door  was  closed  and  the  mor- 
tar pestle  turned  up  against  it.  A  sign  that  no  one  is 
at  home.  I  found  Elizabeth  Doxtater  and  her  daughter 
Belinda  in.  They  were  busy  sewing.  Elizabeth  is  a 
remarkably  young  looking  woman  for  a  great-grand- 
mother. Her  hair  is  as  black  as  jet.  The  hair  of  the 
full-blooded  Indians  seldom  turns  gray.  Old  Mary 
Cooper,  who  is  very  old,  near  a  hundred  she  thinks  her- 
self, has  hair  as  black  as  jet.  Indian  women,  at  least 
among  the  Oneidas,  do  not  show  their  age  as  white 
women  do,  but  keep  their  youthful  looks  remarkably  well 
to  an  advanced  age. 

"Saturday — The  Chiefs  of  the  First  Christian  Party 
are  in  the  study  counselling  with  the  Missionary.  The 
agent  has  been  making  trouble.  He  is  a  very  harsh 
arbitrary  man,  and  determined  to  get  these  lands  from  the 
Indians  and  drive  them  further  West.  There  has  in- 
deed been  much  trouble  during  the  past  five  years  caused 
by  this  agent.  At  first  he  seemed  to  be  a  nice  plausible 
man.  He  came  among  the  people  and  made  friends  with 
them.  But  he  now  proves  anything  but  a  friend.  These 
agents  have  it  in  their  power  to  do  much  evil  or  much 
good  to  a  tribe.  But  few  of  them  seem  to  take  a  right 
view  of  their  duties.  They  oftener  aim  at  making  money 
out  of  the  timber  and  lands  of  the  Indians. 

"Sunday,   Nov.    nth — After  service   Mr.   Goodnough 


DIARY    OF    ELLEN    GOODNOUGH.       275 

went  to  see  a  sick  woman  and  baptize  her  child.  The 
family  live  about  four  miles  away  in  the  woods.  It  is 
dark  now,  and  he  has  not  come  home.  At  4  o'clock  a 
large  wedding-party  came  and  are  here  waiting  for  him. 
I  entertained  them  as  well  as  I  could  with  books  of  pic- 
tures. At  last  Cornelius  Hill  grew  uneasy;  he  was 
afraid  the  minister  would  lose  his  way  among  the  cross- 
roads in  those  woods.  I  said,  Tie  is  on  horseback  and 
the  pony  will  know  his  way  if  my  husband  does  not/ 

"The  instinct  of  these  Indian  ponies  is  really  remark- 
able. I  gave  my  friends  some  supper.  Still  the  minis- 
ter came  not.  At  10  o'clock  the  bride  and  her  friends 
prepared  to  go  home,  and  the  men  said  they  would  go 
and  look  after  'their  father.'  But  just  then  the  pony's 
hoofs  were  heard  close  at  hand.  My  husband  came  in 
safe,  but  cold  and  tired,  having  wandered  about  in  the 
woods  for  five  hours.  He  met  no  one,  but  trusted  to  the 
pony  to  find  his  way,  as  they  so  often  do.  After  wan- 
dering about  for  three  hours  under  a  dark,  cloudy  sky, 
suddenly  pony  stopped  and  would  not  move.  They  were 
on  the  bank  of  a  stream.  He  had  completely  lost  his 
way,  and  evidently  made  up  his  mind  to  pass  the  night 
in  the  woods. 

"Mr.  Goodnough,  however,  moved  on  and  at  length  saw 
a  faint  light  far  away.  After  some  difficulty  he  reached 
a  shanty  where  he  found  a  family  of  kind  Indians,  only 
too  glad  to  show  their  Minister  the  way  home.  He  said 
to  the  people  waiting  for  him :  'I  did  not  know  that  an 
Indian  could  lose  his  way.'  At  this  they  all  laughed 
heartily.  As  soon  as  he  was  warmed,  the  company 
sobered  down  and  prepared  for  the  marriage  service. 
The  bride  wore  a  crimson  cloth  petticoat,  long  and  very 
full,  trimmed  around  the  bottom  with  black  velvet.     She 


276  THE     ONBIDAS. 

wore  above  this  two  short  gowns — one  bright  yellow, 
scalloped  around  the  bottom  and  bound  with  green  braid  ; 
over  this  she  wore  one  of  white  muslin.  Her  shawl  was 
a  bright  plaid  wrapped  about  her  blanket  fashion.  On 
her  head  she  wore  a  very  pretty  white  cloud,  and  over  it 
a  green  veil.  . 

"Monday,  27th — Our  dear  Bishop  came  to  us  last 
Saturday.  On  Sunday  he  confirmed  26.  He  is  now  very 
feeble,  and  has  grown  old  very  fast  during  the  past  year. 
The  Altar  was  finished  just  before  the  Bishop  came. 
The  Indians  almost  idolize  him,  they  are  so  much  at- 
tached to  him.  Whenever  he  comes  they  do  everything 
they  can  to  show  their  love  and  respect  for  him.  They 
all  go  to  meet  him,  men,  women,  and  children,  some  on 
foot,  some  in  wagons,  or  on  horseback.  Meeting  him, 
they  all  gather  about  him  with  affectionate  greetings,  and 
then  follow  him  to  the  Mission  House. 

"Thursday — I  have  just  been  out  to  drink  tea  with  a 
kind  neighbor.  About  twelve  years  ago  my  young  sis- 
ter and  myself  were  invited  to  the  same  house.  We 
went  and  had  corn  soup  without  salt  for  supper,  that 
was  all;  it  was  the  best  they  had.  Each  one  ate  alone 
with  a  plate  and  a  wooden  ladle  or  spoon.  To-night 
the  table  at  the  same  house  was  in  every  way  as  nice 
as  our  own.  I  could  not  have  set  it  more  neatly  my- 
self, and  it  was  loaded  with  good  things  all  nicely  cooked. 
When  we  first  came  here  I  do  not  think  there  was  one 
family  who  sat  down  at  table  to  eat  as  a  regular  habit. 
Now  they  all  eat  like  white  people,  and  very  many  fam- 
ilies ask  a  blessing  too. 

"Not  long  ago,  after  my  last  baby  was  born,  a  party 
of  women  came  to  take  tea.  Mr.  Goodnough  was  away, 
so  at  the  first  table  a  young  lady  staying  with  me  pre- 


DIARY    OF    ELLEN    GOODNOUGH.       277 

sided,  at  the  next  an  Oneida  woman.  My  young  friend 
told  me  afterwards  she  was  much  mortified  when  the  In- 
dian woman  asked  a  blessing  very  reverently  and  she  had 
neglected  to  do  so. 

" Saturday— Many  of  the  Indians  are  at  work  now  in 
the  pine  woods  earning  good  wages.  They  held  a  coun- 
cil two  weeks  ago,  and  determined  to  make  another  effort 
towards  repairing  the  Church,  and  last  Tuesday  they 
went  to  the  woods,  cut  logs,  drew  them  to  mill,  sold 
them,  and  last  evening  brought  the  money  to  the  Mis- 
sionary. It  was  $75  to  be  spent  in  shingles  for  the 
new  roof,  which  is  greatly  needed.  The  Church  sadly 
needs  repair.  The  new  Altar  is  all  we  could  wish,  but 
the  Church  itself  needs  many  repairs.  The  people  are 
talking  and  hoping  for  a  new  stone  church,  but  that 
seems  very  far  off.  A  few  days  ago  the  men  sent  out 
into  the  woods  and  got  $50  worth  of  lumber  to  fence 
the  cemetery.  Another  day  they  are  going  for  posts 
for  the  fence. 

"Next  Monday  they  are  to  work  for  us  to  provide 
our  firewood.  This  they  do  every  year.  They  go  into 
the  woods  early  in  the  morning,  cut  the  firewood,  draw 
it  to  the  house,  and  eat  dinner  here,  which  they  seem  to 
enjoy  very  much.  There  will  be  from  50  to  150  here 
to-morrow.  Some  of  the  women  will  be  here  to  help 
me  cook  and  serve  the  dinner.  It  takes  a  great  deal 
of  work,  and  I  do  not  enjoy  it  very  much.  But  then 
our  people  enjoy  these  gatherings  so  much.  Last  fall 
they  made  a  'bee'  to  build  a  barn  of  hewn  logs  for 
us.  Eighty  men  came  to  dinner  and  supper,  and 
stayed  at  work  two  days.  When  the  barn  was  done 
I  was  almost  used  up.  As  I  have  not  table  or  dishes 
to  set  for  more  than   12,  or   14  at  one  time,  it  takes 


278  THE    ONBIDAS. 

a  long  while  for  all  to  eat.  But  they  are  very  kind  to  us, 
and  we  love  the  people  dearly. 

"Wednesday — I  hope  to  have  more  time  now  for 
my  correspondence.  During  the  past  year  I  have  had 
to  leave  many  things  undone.  Now  I  am  teaching  only 
the  Indian  boys,  six  hours  a  day.  After  school  I  sweep 
the  school-room,  then  come  home  and  get  dinner  and 
supper  together,  wash  the  dishes  and  attend  to  various 
other  household  duties.  Then  there  is  always  the  mend- 
ing or  something  to  be  done  to  the  children's  clothes, 
often  something  to  be  washed  for  the  next  day.  Satur- 
day I  iron,  clean  up  generally,  bake,  and  so  on.  But 
as  long  as  I  am  blessed  with  good  health  I  am  thankful 
to  be  able  to  do  the  work.  Last  fall  when  I  had  to  teach 
boys  and  girls  together,  and  all  the  evenings  were  spent 
in  writing  copies  and  arranging  knitting  work,  I  was 
sometimes  afraid  my  own  children  would  be  neglected. 

"Friday — It  will  be  as  much  as  the  Indians  can  do 
to  take  care  of  themselves  this  spring.  Their  crops 
failed  last  summer  and  the  food  supply  is  giving  out. 
Many  are  now  calling  on  us  for  assistance,  from  real 
necessity  or  in  cases  of  sickness.  A  poor  woman  has 
just  been  in  to  ask  for  a  coffin,  as  her  husband  died  last 

night.     I  took  the  skirt,  you,  Miss  B sent,  to  a  poor 

woman  who  is  a  cripple,  perfectly  helpless,  with  three 
little  ones  to  care  for.  I  am  footing  some  stockings 
for  her  now.     She  is  a  very  grateful  creature. 

"Saturday — Lilly  has  met  with  a  misfortune.  She 
was  very  proud  of  a  pretty  shawl,  a  present  from  the 
Bishop,  but  she  left  it  carelessly  by  the  roadside  and 
when  I  sent  Arthur  out  for  it  the  old  cow  was  munch- 
ing it  up  as  some  new  kind  of  food  and  trying  to  make  a 
meal  of  it. 


DIARY    OF    ELLEN    GOODNOUGH.       279 

"February,  1868 — I  must  tell  you  of  some  improve- 
ments. Last  year  the  kind  Indians  made  new  fences 
about  the  Mission  House,  the  Church  and  the  Ceme- 
tery. Now  a  new  addition  has  been  built  to  our  house ; 
it  is  a  wing  but  larger  than  the  main  building.  It  con- 
tains four  rooms,  a  porch,  and  hall,  all  on  the  ground 
floor.  The  ceilings  are  of  a  good  height;  the  parlor  is 
20  feet  square,  and  there  is  a  nice  bedroom  off  the 
parlor,  which  we  call  the  Bishop's  room.  The  whole 
building  has  been  painted  white,  with  nice  green  blinds, 
the  latter  an  almost  unheard  of  extravagance  in  this 
region.  We  feel  almost  too  grand.  A  woodshed  has 
been  built  adjoining  my  kitchen.  The  old  dining-room 
has  been  repaired,  the  ceiling  and  woodwork  painted 
white,  the  floor  a  dark  brown.  The  funds  for  all  these 
improvements  were  mostly  furnished  by  the  Board  of 
Missions. 

"We  have  the  old  parlor  for  a  bedroom.  It  is  just  large 
enough  for  that.  You  cannot  imagine  how  nice  it  is  to 
have  a  comfortable  place  to  sleep  in."  (What  an  insight 
this  gives  us  into  what  their  exceedingly  small,  poor,  and 
overcrowded  quarters  must  have  been  before  these  im- 
provements were  made.  And  yet  never  a  murmur,  but 
constant  entertaining  of  the  poor,  inconsiderate  In- 
dians and  doing  for  them  as  royally  as  though  living  in 
some  old  feudal  castle.) 

"Bishop  Kemper  came  Saturday,  and  dedicated,  as  it 
were,  the  new  part  by  occupying  the  Bishop's  room  for 
the  first  time.  We  only  moved  in  last  week.  The 
Bishop  was  detained  here  two  days  by  a  fearful  storm, 
and  we  all  enjoyed  it  very  much. 

"March — Once  more  the  season  of  especial  prayer 
and  self-examination  has  arrived,  and  our  little  Indian 


280  THE    ONBIDAS. 

parish  appreciate  it  as  well  as  others.  In  a  few  moments 
the  bell  will  ring  to  call  together  those  who  desire  to 
pray  for  pardon,  peace,  and  grace.  Surely  these  espe- 
cial times  for  prayer  free  from  preaching — prayer  in 
common  with  all  the  children  of  our  Mother  the  Church 
— are  most  precious  and  sacred.  These  services  have 
been  well  attended  through  Lent.  From  40  to  80  have 
taken  part  in  them.  Lent,  Holy  Week,  and  Easter  are 
with  us  all  a  blessed  season.  Last  Easter  a  larger  num- 
ber of  devout  believers  knelt  around  the  Lord's  Table 
than  ever  before  in  the  Mission  Church.  It  was  a  bright 
and  glorious  day. 

"March  13th — I  attended  service  this  afternoon, 
though  the  walking  is  very  bad.  It  would  do  your  heart 
good  to  see  such  a  congregation  on  a  week  day  even  in 
a  city  church.  The  school-house  is  crowded.  One  side 
of  the  house  was  full  of  men  who  had  left  their  work  to 
come  to  prayers.  The  service  was  conducted  this  after- 
noon by  the  interpreter,  Mr.  Goodnough  having  been 
called  to  visit  a  sick  woman  just  as  the  last  bell  was 
tolling. 

"Thursday — The  agent  has  been  on  the  Reservation, 
forbidding  the  cutting  or  selling  of  any  sort  of  timber. 
This  will  cause  terrible  suffering  among  our  people. 
They  depend  upon  the  sale  of  the  timber  just  now  to 
clothe  themselves,  and  in  a  great  measure  for  food,  as 
the  corn  and  potato  crops  failed  entirely  last  season. 
The  potatoes  were  destroyed  by  the  bugs,  and  the  corn 
by  the  rain.  For  40  years  the  Indians  have  carefully 
cut  all  the  timber  they  wanted,  and  now  they  are  for- 
bidden to  cut  their  own  timber,  on  their  own  land,  and 
paid  for  by  money  of  their  own.  For  they  sold  their 
land  in  New  York  and  with  the  money  bought  this 
tract  of  land. 


DIARY    OP   ELLEN    GOODNOUGH.       281 

"It  is  evidently  intended  to  force  the  Indians  to  sell 
their  land  and  to  drive  them  by  force  farther  into  the 
wilderness.  They  have  actually  been  told  that  if  they 
cut  their  timber  and  refuse  to  sell  this  tract  of  land, 
Government  will  send  soldiers  to  drive  them  away.  I 
feel  so  indignant  I  can  hardly  quiet  myself.  It  is  intol- 
erable. I  should  like  to  know  if  this  tyranny  is  legal. 
We  think  not,  and  Mr.  Goodnough  has  written  to  the 
Secretary  of  State  at  Washington. 

"The  land  is  valuable,  and  if  it  could  be  brought  into 
the  market  it  would  bring  much  to  selfish  speculators. 
The  injustice  to  the  Oneidas  nobody  seems  to  think  of. 
They  are  just  as  much  attached  to  the  home  they  have 
made  for  themselves  on  this  ground  as  white  people 
would  be — more  attached  than  many  whites  are.  We 
must  pray  earnestly  that  our  Heavenly  Father  would  be 
pleased  to  protect  these  poor  helpless,  harmless,  Chris- 
tian Oneidas  against  the  covetousness  of  the  whites. 
How  few  white  men  seem  to  think  that  'covetousness  is 
idolatry'  and  that  'God  hateth  the  covetous  man.'  Oh! 
what  a  sermon  might  be  preached  on  that  text. 

"Tuesday — Your  friend  the  Missionary  is  a  busy  man, 
He  locked  himself  in  the  study  this  morning  to  prepare 
his  sermon,  but  was  soon  called  out  to  see  some  of  our 
people.  The  Post  Office  takes  up  a  great  deal  of  time. 
The  duties  of  the  office  here  are  certainly  peculiar,  for 
we  are  asked  to  write  at  the  dictation  of  some  of  our 
people,  and  to  read  their  answers  also.  To-day  several 
ailing  ones  came  for  advice  and  medicine.  As  Justice  of 
the  Peace  there  was  a  case  to  settle  in  the  school-room. 
Mr.  Goodnough  had  hoped  to  get  his  sermon  well  under- 
way before  10  o'clock,  but  only  got  as  far  as  his  text. 
He  scarcely  had  time  to  eat,  for  when  all  the  business 


282  THE    ONBIDAS. 

matters  were  settled  he  was  sent  for  to  visit  a  sick  per- 
son and  did  not  get  home  'till  10  o'clock  at  night.  We 
have  seldom  been  in  bed  lately  before  midnight,  and  your 
friend,  the  Missionary,  is  sometimes  up  until  one  or  two, 
and  at  other  times  rises  at  four.  He  would  not  like  me 
to  speak  of  his  work,  but  I  may  surely  write  to  a  friend 
like  you.     This  is  one  of  our  busiest  times. 

"Dec.  22nd,  1869 — Monday  Mr.  Goodnough  went  to 
the  Bay  and  found  the  Oswego  box.  I  cannot  tell  you 
how  glad  we  all  were  when  we  opened  it.  Wednesday 
we  divided  the  clothing  and  tied  it  up  in  packages. 
Thursday  he  again  went  to  the  Bay  and  bought  40 
loaves  of  bread,  400  buns,  20  pounds  of  candy,  a  barrel 
of  apples,  and  several  boxes  of  nuts.  We  also  received 
from  the  Green  Bay  parish  95  cornucopias  well  filled 
with  candy,  raisins  and  popcorn.  There  were  many  nice 
toys,  too,  dolls  and  other  things. 

"I  boiled  four  large  hams.  The  girls  scrubbed  the 
school-room.  That  night  we  made  sandwiches  until  12 
o'clock.  Early  Friday  morning  I  made  the  boiler  full  of 
coffee.  Then  everything — provisions,  clothing,  and  toys 
— was  carried  to  the  school-house.  There  were  96  chil- 
dren present,  with  many  of  their  parents  and  friends. 
Mr.  Goodnough  opened  with  morning  prayer,  the  chil- 
dren then  read  and  recited  some  suitable  things,  after 
which  was  passed  around  the  sandwiches,  buns,  and  cof- 
fee. The  latter  was  in  pails,  with  two  or  three  cups  to 
each.  Then  came  apples,  candy,  and  nuts.  There  were 
about  two  hundred  present.     The  Missionary  also  made 

an  address,  and  Miss  and  myself  distributed  the 

cornucopias.  Great  was  the  happiness  of  the  school 
children  and  their  friends,  some  of  them  coming  from 
quite  a  distance. 


DIARY    OF    ELLEN    GOODNOUGH.        283 

"In  the  evening — Christmas  Eve — I  too  had  a  present. 
A  handsome  writing  desk  filled  with  paper  and  envelopes 
of  all  sorts  and  sizes,  with  a  gold  pen  and  silver  holder. 
I  could  not  imagine  where  it  came  from.  I  was  greatly 
astonished.  But  when  the  Missionary  said  it  was  a 
present  from  an  old  lover  of  mine,  I  knew  it  came  from 
himself. 

"December  30th,  1869 — We  have  had  a  glorious 
Christmas.  The  Church  is  beautifully  dressed  with  ever- 
greens; cedar,  pine,  and  ground-pine  are  used  for  the 
wreaths.  Flowers  were  made  of  fancy  papers  and  fas- 
tened among  the  wreaths  very  tastefully.  The  chancel 
is  simply  decorated  with  ground-pine.  Christmas  Eve 
the  Church  was  brilliantly  illuminated  for  the  S.  S. 
children's  festival.  There  were  more  than  one  hundred 
candles,  besides  our  large  chandeliers  and  four  side 
lamps.  A  day  or  two  before  Christmas  a  gentleman  at 
the  Bay  gave  us  two  small  chandeliers.  The  Church 
seemed  one  blaze  of  light.  The  wreaths  are  so  arranged 
that  as  you  enter  the  building  it  seemed  greatly  enlarged. 

"The  music  was  perfectly  grand.  In  the  Christmas 
hymns  all  joined,  old  and  young  in  the  Oneida  tongue. 
It  was  so  affecting  I  had  to  wipe  my  eyes  several  times 
during  the  singing.  The  building  was  far  too  small.  It 
was  packed  for  both  services.  The  little  boys  looked  so 
funny  sitting  on  the  chancel  steps.  Their  eyes  were 
most  as  bright  as  the  lights,  and  danced  with  pleasure 
and  enjoyment.  When  it  came  to  the  children's  part 
of  the  festival,  their  delight  and  excitement  was  more 
than  words  can  tell.  They  had  never  before  known  any- 
thing so  grand  as  this  Christmas  Eve. 

"After  the  prayers  and  singing  were  over,  Cornelius 
Hill,  the  young  Chief,  made  a  speech  in  Oneida ;  then  we 


284  THE    ONBIDAS. 

gave  out  the  toys  sent  by  Miss  B from  Oswego. 

The  dolls  we  gave  the  little  girls,  pictures  and  other  toys 
to  the  older  ones.  I  went  among  the  boys  with  a  little 
box  of  toy  watches,  holding  one  up  for  them  to  see.  In- 
stantly all  order  was  overthrown.  Such  a  scrambling  I 
never  saw,  the  excitement  was  tremendous.  John  Baird, 
the  head  warrior,  called  to  them  angrily  to  be  quiet,  but 
there  was  little  order  until  the  last  watch  was  gone. 
The  clothes  were  next  shown,  and  the  drawing  began. 
The  girls  who  had  been  to  school  most  steadily  had  the 
first  choice,  then  the  next,  and  so  on. 

"It  was  quite  dark  when  all  was  over.  But  it  was  a 
happy  day,  one  never  to  be  forgotten  by  the  Oneidas.     I 

only  wish  you,  Miss  B ,  and  other  kind  friends  who 

added  so  much  to  the  pleasure  of  the  day,  could  have 
been  with  us  and  seen  the  perfect  delight  of  the  Indian 
children.  We  were  all  dreadfully  tired  and  hungry;  we 
had  not  sat  down  scarcely  a  moment  all  day  or  eaten  a 
mouthful.  I  had  another  surprise  that  Christmas  Eve. 
The  women  of  the  parish  gave  me  a  fruit-dish,  silver- 
plated.  It  is  very  pretty  indeed.  Was  it  not  kind  of 
them  ? 

"Christmas  Day  itself,  was  a  blessed,  holy,  and  joyous 
Festival,  as  it  must  always  be.  The  church  was  crowded 
to  its  utmost  capacity.  And  the  Holy  Communion  ser- 
vice was  very  solemn  with  a  very  large  number  of  our 
Oneidas  kneeling  at  the  chancel.  Oh,  it  has  indeed  been 
a  glorious  Christmas!" 


DEEP  SORROW  AT  THE  MISSION.       285 


Chapter  XXII. 
Deep  Sorrow  at  the  Mission. 

With  all  the  improvements  and  work  going  on  at  the 
Mission,  entertaining  and  feasting  so  many  men  as  well 
as  teaching  and  attending  to  numerous  other  pressing 
duties,  Mrs.  Goodnough  was,  no  doubt,  overtasking  her 
strength.  But  in  her  gentle,  uncomplaining  way,  ever 
anxious  to  do  all  that  was  in  her  power  for  the  good,  best 
interest,  and  pleasure  of  the  Oneidas,  she  never  spared 
herself.  And  no  one  about  her  seemed  to  have  realized 
that  her  many  arduous  duties  were  undermining  her 
health  and  strength. 

The  Rev.  Mr.  Goodnough  and  his  sweet,  brave  young 
wife  gave  indeed  freely  of  their  time  and  means,  and 
often  through  much  self-denial,  since  there  were  but  few 
outsiders,  in  those  days,  interested  enough  in  the  Indians 
to  help  them  in  their  good  work.  But  the  "glorious 
Christmas"  of  which  Ellen  Goodnough  speaks  in  her 
diary  was  the  last  she  spent  among  them.  She  continued 
busy,  happy,  and  apparently  well  and  strong  through  the 
winter,  though  she  found  she  tired  more  easily.  But  the 
one  care  that  weighed  most  heavily  upon  her  was  intense 
anxiety  as  to  the  fate  of  her  Indian  friends. 

The  speculators  at  Green  Bay,  with  one  or  two  chiefs 
of  the  minority  party,  were  making  great  efforts  to  pass 


286  THE    ONBIDAS. 

a  bill  through  Congress  which  would  compel  the  Presi- 
dent to  act  in  opposition  to  his  own  views  of  the  welfare 
of  the  Indians.  "If  this  bill  passes,"  wrote  the  Mission- 
ary, "the  Oneidas  will  soon  be  destroyed."  In  the  spring 
this  movement  seems  to  have  gained  strength,  and  cast 
a  gloom  over  the  Mission  House. 

But  a  deeper  shadow  than  any  that  had  been  looked  for 
was  about  to  darken  that  happy  Christian  home.  One  af- 
ternoon in  the  pleasant  days  of  May,  Ellen  Goodnough 
remarked  to  her  husband  that  she  had  never  felt  in  bet- 
ter health,  or  happier  than  at  that  moment.  She  was 
cheerful,  contented,  and  happy  in  her  missionary  life. 
But  the  close  of  that  simple,  loving,  devoted  life  was  at 
hand.  A  severe  cold  taken  a  few  days  later,  and  from 
which  she  does  not  seem  to  have  had  strength  to  rally, 
assumed  an  alarming  character,  and  she  became  danger- 
ously ill.  Still  she  had  loving  words  for  those  about  her, 
and  with  the  beloved  husband,  children,  and  friends  at 
her  bedside,  her  dearly  loved  Oneidas  shared  her  last 
thoughts.  In  the  midst  of  severe  suffering  she  was  very 
anxious  to  finish  a  letter  to  a  friend  in  New  York  urging 
an  appeal  to  some  gentleman  of  influence  in  behalf  of  the 
Oneidas. 

Must  her  dear  people  be  driven  into  the  wilderness  by 
their  enemies,  the  speculators?  She  spoke  also  with  es- 
pecial affection  of  the  children  whom  she  had  been  teach- 
ing only  a  few  days  earlier.  She  said  with  much  feeling : 
"I  dearly  love  to  teach  those  children."  A  few  more 
anxious  hours  and  her  eyes  closed  on  this  world.  On  the 
30th  of  May,  1870,  she  breathed  her  last.  For  her  all 
care  and  toil  and  anxiety  were  over  forever.  "Blessed 
are  the  dead  who  die  in  the  Lord.  They  rest  from  their 
labors,  and  their  works  do  follow  them." 


DEEP  SORROW  AT  THE  MISSION.       287 

After  her  death  an  envelope  was  found  addressed  to  a 
friend  at  a  distance,  prepared  for  the  letter  she  had  fin- 
ished writing  while  suffering.  It  was  in  defense  of  the 
Oneidas,  who  at  that  date  were  included  with  other  tribes 
in  the  threat  of  extermination.  "This  threat,"  she  wrote, 
'was  in  consequence  of  the  terrible  Indian  massacres  per- 
petrated in  revenge,  for  many  abuses,  by  the  heathen 
tribes  farther  westward.  Had  there  been  no  abuses  on 
the  part  of  our  Government  and  people,  there  would  have 
been  no  massacre  by  the  Indians.  The  threat  of  exter- 
mination was  raised  in  passion  by  a  portion  of  our  peo- 
ple." Those  whose  memories  carry  them  back  to  that 
period  can  recall  with  shame  the  cry  of  extermination  of 
a  whole  race,  repeated  by  many  newspapers,  and  heard, 
alas,  in  some  instances  under  philanthropic  roofs. 

The  bloody  revenge  of  the  barbarous  Indians  was  hor- 
rible. But  still  more  horrible  would  have  been  the  re- 
venge on  all  Indians  by  a  portion  of  our  vindictive  people. 
Of  course,  the  Government  never  contemplated  any 
measure  so  disgraceful  to  Christian  civilization.  But  the 
Oneidas,  quiet,  peaceable,  industrious,  and  in  a  great 
measure  civilized,  were  included  in  the  outcry  against  the 
race.  To  defend  them  against  accusations,  in  their  case 
utterly  false  and  unjust,  Ellen  Goodnough,  with  warm- 
hearted, generous  indignation,  wrote  her  last  letter. 

There  was  a  wail  of  the  deepest  grief  throughout  the 
Reservation  when  one  who  had  been  as  a  mother  to  the 
people  breathed  her  last.  The  Oneidas  were  heart- 
broken. Many  gathered  about  the  Mission  House  dur- 
ing her  last  hours,  praying  and  weeping  day  and  night. 
From  the  moment  of  her  death  they  kept  vigil  about  the 
house,  singing  mournful  chants  and  hymns  from  the 
Church  service,  until  the  hour  of  the  funeral.    When  the 


288  THE    ONEIDAS. 

simple  and  most  touching  procession  moved  from  the 
house,  husband,  children  and  weeping  people,  the  Oneidas 
began  a  beautiful  but  most  mournful  chant,  singing  in 
their  own  rich,  melodious,  and  effective  voices,  such  as 
unheard  cannot  be  imagined,  until  they  reached  the 
church  door.  ''And  truly,"  says  one,  "in  their  deep  sor- 
row they  sang  most  touchingly  from  the  heart." 

The  service  was  performed  by  the  Rev.  Mr.  Steele  of 
Green  Bay.  His  sermon  was  translated  for  the  Oneidas, 
and  is  said  to  have  given  them  much  comfort.  Ellen 
Goodnough  was  then  laid  to  rest  in  the  quiet  Mission 
cemetery  beside  their  little  Willie,  whose  stone  bore  the 
Indian  name,  Ka-na-ta-non,  his  Oneida  friends  had  given 
him,  and  surrounded  by  many  Christian  graves  of  the 
people  she  had  so  faithfully  served. 

Strangers  who  had  come  from  a  distance  to  offer  their 
sympathy  and  respect  to  the  bereaved  Missionary,  were 
much  impressed  with  the  respectable  appearance,  the 
depth  of  feeling,  the  devotional  manner,  and  the  very 
touching  singing  of  the  Oneidas.  Their  own  loss  and 
their  sympathy  for  their  beloved  "father"  was  indeed 
great  and  manifested  in  many  ways. 

Poor  Mr.  Goodnough  for  a  time  was  completely 
crushed  by  this  blow,  this  deep  affliction  that  had  come 
so  suddenly  and  unexpectedly  upon  him.  He  felt  as  if  a 
right  arm  had  been  lopped  off,  when  he  lost  the  sharer 
of  all  his  joys  and  sorrows,  his  cares  and  anxieties  for 
the  Indians.  Hand  in  hand  from  the  very  first  they  had 
together  entered  into  the  Mission  work  at  Oneida.  And, 
as  we  have  seen,  no  small  share  was  assumed  by  the 
brave,  cheerful,  and  ever  willing  colaborer. 

At  the  celebration  of  the  Holy  Communion,  on  the  first 
Sunday  after  this  bereavement,  the  service  was  deeply 


DBBP  SORROW  AT  THE  MISSION.       289 

impressive.  The  Missionary  could  scarcely  command 
himself  to  perform  the  sacred  service.  He  found  it  im- 
possible to  repeat  the  sentence  of  administration.  "A 
silence,"  writes  one  who  was  present,  "more  awful  than 
any  I  have  ever  known,  fell  upon  the  great  congregation, 
and  continued  for  many  minutes,  while  the  Holy  Bread 
and  Wine  was  given  into  the  hands  of  the  devout  In- 
dians. The  silence  was  dreadful,  yet  blessed;  we  all 
seemed  to  feel  the  Lord  was  present  with  us.  A  deep 
sigh  from  the  men,  or  a  heart-broken  sob  from  the 
women  were  the  only  sounds  we  heard.  Oh,  it  was  a 
tearful  but  a  blessed  hour!  The  sympathy,  love,  and 
reverence  for  their  Minister  and  his  grief,  as  well  as  the 
most  devout  adoration  to  God  were  expressed  in  the  faces 
of  the  mourning  people." 

News  had  come  to  the  Reservation,  and  only  a  week 
earlier,  May  24th,  that  their  aged  and  beloved  "father  in 
God,"  Bishop  Kemper,  had  passed  away.  Many  hearts 
felt  deep  sorrow  over  this  double  affliction.  Shortly  af- 
terwards Bishop  Armitage,  a  graduate  of  Nashotah,  suc- 
ceeded the  venerable  Bishop  in  the  Diocese  of  Wisconsin, 
and  acquired  a  share  in  the  confidence  and  affection  of  the 
Oneidas. 

On  one  of  his  visitations  to  them,  feeling  deep  sym- 
pathy for  the  desolate  heart  and  home  of  their  mission- 
ary and  his  young  children,  who  needed  better  care  than 
he  could  give  them,  as  well  as  an  assistant  for  the  school, 
Bishop  Armitage  strongly  recommended  a  friend,  Mrs. 
Frances  Perry,  formerly  of  Utica,  New  York,  then  of 
Madison,  Wisconsin.  Educated,  capable,  and  from  a  re- 
fined old  Utica  family,  she  was  induced  to  take  charge  of 
the  Mission  Home  and  School  at  Oneida. 

In  time,  or  about  two  years   later,  the  acquaintance 


290  THE    ONEIDAS. 

with  Mr.  Goodnough  and  family  resulted,  as  thought 
best,  in  marriage,  which  took  place  in  Madison,  Wiscon- 
sin, in  1872.  She  is  still  living  in  California,  and  keeps 
up  a  correspondence  with  the  scattered  children  of  Mr. 
Goodnough,  one  of  whom  has  recently  told  us  that  their 
father  always  showed  her  great  courtesy.  In  referring 
to  that  time  she  has  said  those  eighteen  or  nineteen 
years  spent  at  the  Mission  were  the  happiest  years  of  her 
life  because  they  seemed  the  most  useful,  and  adds :  "Not 
that  I  did  any  great  work,  but  I  could  help  some,  besides 
my  household  duties  and  teaching  in  school,  in  little 
things  for  the  Indians.  They  seemed  to  appreciate  all  I 
tried  to  do  for  them,  and  were  so  kind  to  me."  But  we 
have  reason  to  know  that  no  one  could  quite  fill  the  same 
place  in  the  hearts  of  them  all,  as  Ellen  Saxton  Good- 
nough had  done.  For  years  they  could  not  speak  of  her 
without  tears.  She  was  so  deeply  enshrined  in  their 
hearts,  that  to  this  day  some  of  the  old  people  recall  with 
grateful  love  her  many  deeds  of  kindness  when  they  were 
a  rough  and  less  civilized  people. 

Once  more  people  of  the  diocese,  the  Oneidas  among 
them,  were  called  to  mourn  their  Bishop.  Bishop  Ar- 
mitage  did  not  live  long;  only  indeed  until  1873,  when 
he  was  called  up  higher.  In  1875,  the  State  having  in- 
creased greatly  in  size,  a  new  diocese  was  formed,  that 
of  Fond  du  Lac,  from  a  portion  of  Wisconsin,  including 
Brown  County  and  the  Oneida  Reservation.  In  Decem- 
ber of  the  same  year  the  Rev.  John  Henry  Hobart 
Brown  was  consecrated  Bishop  of  Fond  du  Lac.  In  him 
the  Oneidas  happily  found  another  wise  counselor  and 
kind  friend. 

While  spared  to  them,  Bishop  Armitage,  and  after- 
wards Bishop  Brown,  encouraged  the  Oneidas  to  go  on 


The  Rt.   Rev.   W.   E.   Armitage,   D.D. 


OF  TH£ 

UNIVERSITY 

or 

S<JUforn 


The  Rt.  Rev.  John  Henry  Hobart  Brown,   D.D. 


DEEP  SORROW  AT  THE  MISSION.       291 

with  their  work  of  drawing  stone  for  the  proposed  new 
church.  And  they  soon  became  again  very  much  inter- 
ested in,  and  occupied  with  the  work  planned  some  years 
earlier.  Their  serious  troubles  with  agents  and  would- 
be  traders  had  not  led  them  wholly  to  abandon  it.  As  a 
people  they  had  always  been  much  interested  in  the  build- 
ing, which  was  for  them  the  House  of  God.  They  had 
repeatedly  given  freely  of  their  labors  and  money,  as  we 
have  seen,  for  repairs  on  the  wooden  church  built  in  1839. 
And  now  they  were  very  anxious  to  build  a  substantial 
stone  church  of  good  architectural  design,  and  large 
enough  to  accommodate  800  people. 

For  years  the  men  had  given  one  day  in  every  week 
to  the  labor  of  quarrying  and  drawing  the  stone  needed 
for  the  new  building,  while  the  women,  and  even  the 
children,  brought  their  small  earnings  to  the  Missionary 
to  be  added  to  the  church  fund.  The  men  also  raised 
about  $200  in  money  every  year  to  be  given  to  the  fund. 
This  money  was  invested  at  interest  in  the  Savings  Bank 
at  Green  Bay.  The  church  was  to  be  in  the  early  Eng- 
lish style,  with  low  massive  walls,  heavy  buttresses,  and 
a  steep  roof.  It  was  to  be  48x68  feet,  exclusive  of  deep 
chancel  and  tower  entrance.  The  Rev.  Charles  Babcock 
had  prepared  the  plan  as  a  gift  to  the  Mission. 

Bishop  Brown  felt  a  deep  interest  in  the  plan  for  the 
new  church.  Sympathy,  too,  for  the  brave,  self-denying 
Oneidas  increased  throughout  the  diocese.  In  June,  1883, 
the  Bishop  made  an  appeal  to  his  people.  After  some  al- 
lusions to  the  faithful  Missionary  to  the  Oneidas  and  his 
devotion  to  their  welfare  for  thirty  years,  the  Bishop 
adds: 

"The  Oneidas  have  slowly  increased  in  number.  There 
are  now  about  1,400  in  all,  of  whom  about  900  are  bap- 


292  THE    ONEIDAS. 

tized  children  of  the  Church.  These  steadily  improve  in 
Christian  character  and  in  the  arts  of  civilization,  form- 
ing a  community  much  respected  for  honesty,  industry, 
and  general  morality. 

"They  are  lovers  of  divine  worship,  and  are  reverent, 
patient,  and  docile.  Old  and  young,  men  and  women, 
throng  the  church  in  such  a  number  they  require  a  build- 
ing both  commodious  and  strong.  A  suitable  plan  has 
been  made  for  the  Church  by  the  Rev.  Charles  Babcock, 
Professor  of  Architecture,  Cornell  University.  The  case 
of  these  Oneidas  appeals  strongly  to  the  hearts  of 
Churchmen.  I  do  not  doubt  their  simple  faith  in  their 
Heavenly  Father's  power  and  their  confidence  in  the  love 
and  liberality  of  their  white  brethren  will  be  vindicated 
and  rewarded. 

"J.  H.  Hobart  Brown, 
"Bishop  of  Fond  du  Lac." 

In  1884  the  Indians  had  quarried  300  cords  of  stone 
and  drawn  it  to  the  site  for  the  church  and  also,  with 
some  labor,  hewn  out  and  prepared  much  of  the  heavy 
foundation  and  other  needed  timber.  At  this  date  their 
building  fund  had  from  one  source  or  another  increased 
to  $6,000.  A  contract  was  then  drawn  up  with  a  respon- 
sible firm,  who  engaged  to  complete  the  church  for 
$7,878,  providing  all  for  it  but  the  stone  and  sand. 

The  contract  was  signed  by  Bishop  Brown,  and  Rev. 
Edward  Goodnough,  their  missionary.  But  alas!  only 
one  short  week  later,  when  all  hearts  had  been  rejoicing, 
the  savings  bank  in  which  the  earnings  of  the  Oneidas 
had  been  deposited  failed!  Their  money  had  vanished! 
This  was  indeed  a  severe  blow.  But  the  people  are  said 
to  have  borne  it  with  true  Christian  courage.    They  never 


DBBP  SORROW  AT   THE   MISSION.      293 

faltered,  but  encouraged  each  other  to  continue  their  ef- 
forts to  build  the  new  church  for  the  Lord's  service  and 
the  good  of  the  tribe.  The  Bishop  was  greatly  grieved  at 
this  failure  after  near  twelve  years  of  patient,  self-deny- 
ing toil.  He  told  the  Oneidas  that  "their  faith  was  now 
being  tried,  their  patience  must  be  perfected,  their  zeal 
must  be  proved,  their  courage  tested.  And  that  they 
must  continue  their  good  work  undertaken  in  the  fear 
and  love  of  their  Heavenly  Father." 

In  this  dark  hour  the  Bishop  issued  another  earnest 
appeal  to  the  diocese.  Much  sympathy  was  shown  to  the 
Oneidas  in  this  sore  trial.  Though  the  outlook  was  in- 
deed discouraging,  Mr.  Goodnough  succeeded,  with 
the  Bishop's  help,  in  interesting  many  in  his  cherished 
plan.  Assistance  came  in  from  various  sources  until  the 
sum  of  $5,000  was  raised,  and  so  the  work  went  on,  and 
ere  long  the  foundation  was  laid. 

"On  July  13th,  1886/'  says  Rev.  Mr.  Merrill,  "the  cor- 
ner-stone was  laid  by  the  Right  Rev.  John  Henry 
Hobart  Brown,  first  Bishop  of  the  Diocese  of  Fond  du 
Lac.  So  many  and  bitter  had  been  the  disappointments 
of  the  Indians  that  it  was  hard  to  realize  that  the  long- 
looked-for  event  was  actually  to  take  place,  until  it  was 
known  that  the  Bishop  had  arrived  at  Oneida.  At  half- 
past  ten  the  people  assembled  at  the  Mission  House,  and 
were  marshalled  by  their  chief,  Cornelius  Hill,  in  four 
divisions,  under  beautiful  banners  which  had  been  sent 
for  the  occasion  from  the  Cathedral.  An  immense  con- 
gregation was  present,  and  a  large  number  received  the 
Holy  Communion.  Immediately  after  the  service  in  the 
Church  the  people  and  clergy  walked  around  the  founda- 
tion, singing  appropriate  psalms.  The  Bishop  having 
laid  the  corner-stone,  made  a  brief  address,  commending 


294  THE    ONBIDAS. 

the  tribe  for  the  faith  and  patience  with  which  they  had 
labored  and  waited  for  this  day.  He  dwelt  on  the  good- 
ness of  God  in  condescending  to  have  an  abode  on  earth, 
and  pointed  out  the  gracious  uses  of  his  holy  places. 
Chiefly  he  enjoined  the  people  to  remember  that  their 
sacred  temple  was  a  monument  of  the  incarnation  of  their 
Saviour. 

"All  through  the  summer  and  autumn  the  work  on  the 
Church  was  pushed  on  rapidly,  the  Indians  giving  their 
labor  day  after  day.  As  Christmas  drew  near,  their  de- 
sire to  use  the  Church  for  which  they  had  toiled  and 
waited  for  the  last  sixteen  years,  became  so  intense  that 
Mr.  Goodnough  begged  Bishop  Brown  to  come  and 
dedicate  the  part  finished.  At  six  o'clock  on  Christmas 
eve  the  Church  was  filled.  The  Benediction  service  was 
said  partly  at  the  door  and  partly  at  the  chancel.  The 
Bishop  preached  the  sermon,  congratulating  the  people 
on  the  success  of  their  sacrifices  and  toils.  On  Christ- 
mas morning  a  large  congregation  thronged  the  new 
Church.  The  Holy  Communion  was  celebrated,  nearly 
200  persons  receiving.  Taken  all  in  all,  it  was  a  wonder- 
ful service  and  scene.  The  offertory  amounted  to  nearly 
$50.  A  simple  but  beautiful  token  of  their  love  for  their 
spiritual  father  was  given  by  the  tribe.  One  of  the  Mis- 
sionary's daughters  was  lately  stricken  with  paralysis  and 
brought  back  to  her  father's  home.  After  the  Christmas 
Eve  service  a  little  basket  was  placed  in  the  Missionary's 
hand.  The  Bishop  opened  it  and  found  that  it  contained 
two  bags  of  money  and  the  inscription,  'Merry  Christ- 
mas for  Miss  Alice.'  It  moved  the  heart  of  the  Mis- 
sionary most  deeply  and  added  much  to  the  great  joy 
which  the  blessed  feast  had  brought  to  him  and  his  be- 
loved people. 


■^i^-C? 


OF  THE 


UNIVERSITY 

OF 


DBBP  SORROW  AT   THE   MISSION.      295 

''So  long  as  Hobart  Church  stands  it  will  be  the  monu- 
ment of  the  prayers,  labors,  and  self-sacrifice  of  this  de- 
voted man.    Mr.  Goodnough  was  not  without  the  severe 
trials  which  God  allows  to  perfect  the  character  of  his 
servants.     There  was  for  a  time  a  strong  party  under 
the    domination   of   those    who    sought   to    remove    the 
Oneidas  from  their  reservation.    This  faction  was  deter- 
mined that  the  Church  should  not  be  built.    The  first  step 
was  to  get  the  Missionary  out  of  the  way.  For  as  they  said, 
'We  can  do  nothing  with  the  Indians  as  long  as  Good- 
nough is  here.'    And  so  they  resorted  to  all  kinds  of  petty 
annoyances,   and   so   far   succeeded   in   making  a   party 
against  him,  that  the  little  he  received  from  the  Church 
and  Government  was  withdrawn.     His  sole  support  for 
a  number  of  years  came  from  the  faithful  Indians  alone. 
When  as  a  final  calamity  the  Mission  House  was  burned, 
'Now,'  they  said,  'they  were  sure  the  Missionary  would 
have  to  go  !'    No,  the  poor  old  school-house  was  left,  and 
became  a  shelter  for  the  Missionary  and  his  family  from 
March  to  August.     Crowded  indeed  were  the  quarters, 
and  scanty  and  poor  the  fare.    Money  in  those  days  was 
not  plentiful    in    the    Missionary's    home,    yet    by    rigid 
economy  he  was  enabled  to  add  'his  mite'  that  he  had  long 
hoarded  and  laid  by  for  the  dear  Church.     The  carpet, 
credence,  two  chancel  windows,  and  four  in  the  nave 
were  his  own  personal  gifts. 

"The  sweetness  of  his  Christian  character  is  shown  in 
the  report  made  to  his  Bishop  when  the  new  Church 
was  built.  'The  stone  Church  has  been  completed.  This 
work  has  occupied  our  thoughts  and  our  energies,  for  the 
half  of  a  generation.  We  feel  deeply  thankful  to  God 
for  His  gracious  goodness  to  us  in  permitting  us  to  be- 
hold this  solid  structure  standing  here,  a  witness  of  His 


296  THE    ONBIDAS. 

loving  kindness  towards  us,  His  unworthy  servants.  We 
are  truly  thankful  to  our  Father  in  God,  who  has  gently 
led  us  on,  step  by  step,  and  has  so  faithfully  taught  us  to 
work  on  in  patience  and  peace,  leaving  results  to  Him 
who  knows  how  and  when  to  reward  His  poorest  and 
most  obscure  servants.  We  heartily  thank  all  those  be- 
loved children  of  our  Heavenly  Father  who  have  aided  us 
with  their  money  and  their  prayers,  without  whose  aid  it 
would  likely  have  been  impossible  for  us  to  have  built 
this  house.  We  have  it  in  our  hearts  also  to  thank  those 
who  have  felt  it  to  be  their  duty  to  oppose  and  hinder 
our  work  of  building  this  Church,  because  the  harder  la- 
bor their  hindrances  imposed  upon  us,  has  made  it  all  the 
more  dear  to  us,  has  awakened  a  zeal  and  a  trust  in  and 
for  God  in  our  hearts  which  can  never  be  quenched  by 
any  services  of  the  evil  one.' 

"A  little  anecdote  shows  also  his  wonderful  patience 
with  those  who  do  not  readily  change  old  ideas  and  cus- 
toms. During  the  early  part  of  Mr.  Goodnough's  min- 
istry the  services  of  the  Church  were  read  from  the  Mo- 
hawk Prayer  Book.  Several  years  before  his  death  Mr. 
Goodnough  suggested  to  the  chiefs  and  head  men  in  the 
Church  that  the  service  be  read  in  English,  saying,  when 
they  were  ready,  the  change  would  be  made.  Eighteen 
years  after,  they  came  to  him  to  say  that  'after  careful 
consideration  they  had  decided  to  make  this  change.'  " 

In  the  meantime  he  was  steadily  leading  and  encourag- 
ing them,  though  so  tenacious  of  their  own  language,  to 
learn  the  English,  or  allow  the  services  to  be  read  in  it. 
These  services  were  so  faithfully  held  by  him,  that  in  all 
the  36  years  of  his  ministry  among  the  Oneidas  he  was 
absent  from  his  place  only  three  Sundays,  and  then  on 
account  of  sickness,  a  rare  and  most  remarkable  record. 


DEEP  SORROW  AT   THE   MISSION.      297 

He  was  naturally  of  a  retiring  disposition,  and  was  con- 
tent to  sequester  himself  from  the  world  in  the  pursuit 
of  his  holy  calling. 

One  who  knew  him  well  says :  "In  the  exercise  of  his 
duties  the  Rev.  Mr.  Goodnough  quietly  but  laboriously 
spent  his  life.  He  was  a  well  read  man  of  broad  educa- 
tion, cultured  and  fond  of  study.  After  having  gradu- 
ated at  Nashotah,  he  rilled  the  chair  of  Hebrew  instructor 
at  the  College.  But  not  for  long,  for  he  was  tendered 
and  accepted  a  call  to  Portage,  Wisconsin.  His  stay  there 
was  but  brief,  for  on  Oct.  16,  1863,  at  the  Bishop's  in- 
stigation, he  entered  upon  his  duties  as  Missionary  to 
the  Oneida  Indians,  for  which  he  seems  to  have  been 
well  fitted.  His  sterling  worth,  integrity,  and  sympa- 
thetic nature  greatly  endeared  him  to  the  people  for 
whose  spiritual  and  temporal  welfare  he  so  earnestly  and 
unceasingly  labored." 

But  once  more  a  dark  cloud  was  hovering  over  the 
Mission  House.  The  beloved  pastor  was  suffering.  For 
a  year  or  more  he  had  been  far  from  well,  and  now  for 
five  weeks  he  had  been  confined  to  his  bed.  Says  one : 
"After  many  years  of  faithful,  devoted  service  for  the 
welfare  of  his  fellow-men,  feeling  that  his  life-work  was 
done,  and  that  his  days  were  numbered,  he  bravely,  yea, 
gladly,  through  the  closing  weeks  of  his  life,  waited  pa- 
tiently, yet  with  a  longing  for  Death's  release.  He  had 
fought  the  good  fight,  and  welcomed  the  sweet  rest  pre- 
pared for  those  who  love  God.  'The  peace  of  God  which 
passeth  understanding'  was  imparted  to  the  ministering 
loved  ones  about  the  bedside  of  the  stalwart  Christian, 
his  faith  becoming  their  priceless  legacy." 

At  sunset  on  Saturday  evening  of  St.  Paul's  day, 
January    25,  1890,  the    Rev.  Edward    Augustus    Good- 


298  THE    ONBIDAS. 

nough  entered  into  rest.  Years  of  toil  and  varied  joys 
and  sorrows  had  been  spent  by  him  among  the  Oneidas, 
and  now  once  more  they  were  completely  overwhelmed 
with  grief.  As  they  hovered  about  the  Mission  House 
hope  for  his  recovery  lessened  day  by  day.  The  beloved 
Missionary,  who  like  a  father  had  gone  in  and  out  among 
them  for  36  years,  leading  a  life  of  humble  self-denial, 
yet  earnest  faith  and  truth  in  the  Master  whom  he  served, 
was  to  lay  down  his  armor. 

Like  a  brave  but  weary  Christian  soldier  he  might 
have  said  in  the  words  of  St.  Paul,  but  with  the  humility 
that  characterized  all  connected  with  himself:  "The 
time  of  my  departure  is  at  hand.  I  have  fought  a  good 
fight,  I  have  finished  my  course.  I  have  kept  the  faith. 
Henceforth  there  is  laid  up  for  me  a  crown  of  righteous- 
ness, which  the  Lord,  the  righteous  Judge  shall  give  at 
that  day.  And  not  to  me  only,  but  unto  all  them  also  that 
love  His  appearing."  And  from  among  the  many  of  all 
nations  he  doubtless  will  watch  to  give  a  welcome  to 
those  who  will  prove  as  "jewels  in  his  crown  of  re- 
joicing." 

The  funeral  took  place  from  Hobart  Church  on  Tues- 
day, January  28,  1890.  The  church  was  crowded  with 
the  Indians,  many  of  whom  came  from  a  great  distance, 
and  all  bore  signs  of  deep  grief  difficult  to  suppress,  as 
they  were  about  to  part  with  all  that  remained  of  their 
true  friend  and  beloved  pastor.  The  Rev.  Mr.  Haff,  who 
had  formerly  been  with  them,  and  who  was  still  a  warm 
friend  of  the  Oneidas,  assisted  them  amid  their  tears  and 
sorrowful  chants,  to  lay  him  beside  the  loved  ones  "gone 
before." 

And  here  a  little  later,  out  of  their  own  slender  means, 
the  Indians,  as  a  tribute  of  love,  erected  a  monument  to 


DEEP  SORROW  AT   THE   MISSION.      259 

his  memory.  It  is  of  Rutland  marble,  stands  10  or  nearly 
11  feet  high,  inclusive  of  the  3-foot-square  granite  base, 
and  is  capped  by  a  cross  upon  which  are  the  letters  "I.  H. 
S."  Upon  one  side  of  the  monument  are  the  following 
words : 

"Beneath  the  stone  awaiting 

The  Resurrection, 

Lies  the  body  of 

Edzvard  Augustus  Goodnough, 

For  thirty -six  years 

Pastor  and  friend  of  the  Oneidas." 

On  the  opposite  side  of  the  monument  are  the  words : 

"This 

Stone  of  Remembrance 

is  erected  by 

His  grateful  children  in  the  Lord 

The  Indians  of 

Hobart  Church,  Oneida." 

The  dates  of  birth  and  death  are  also  given,  and  at  the 
base  of  the  monument,  on  one  side,  the  words :  "I  have 
fought  the  good  fight"  and  on  the  other  side :  "I 
thank  my  God  for  every  remembrance  of  thee."  And 
here  we  must  leave  the  brave  soldier  and  servant  of  God. 
Requiescat  in  pace. 


3oo  THE    ONEIDAS. 


Chapter   XXIII. 
The  Rev.  Solomon  S.  Burleson. 

To  the  Oneidas  in  April,  1891,  came  the  Rev.  Solomon 
S.  Burleson,  no  unworthy  successor  to  the  Rev.  Edward 
A.  Goodnough.  Indeed,  as  a  tribe  they  seem  to  have  been 
especially  favored  in  those  having  charge  over  them. 
Their  missionaries,  down  to  and  inclusive  of  the  present 
time,  we  find,  have  not  only  proved  spiritually  minded 
men,  having  the  real  welfare  of  the  Indians  at  heart,  but 
have  shown  themselves,  in  various  ways  and  in  no  small 
degree,  capable  of  dealing  with  and  adapting  themselves 
to  a  different  and  peculiar  race  of  people. 

To  do  this  successfully  it  has  required  no  small  share 
of  continuous  self-denial  in  giving  up  all  their  early  as- 
sociations, social  pleasures,  and  refined  intercourse  with 
educated  men  of  the  world.  But  if  the  self-denial  of  the 
missionaries  had  been  and  is  still  great,  their  reward 
will  surely  be  all  the  greater  for  thus  giving  themselves 
up  to  the  good  work  of  teaching  and  leading  others  out 
into  the  sunshine  of  a  wider  field  of  enlightenment  here, 
and  helping  to  fit  them  for  the  more  enduring  life  beyond. 
And  on  behalf  of  the  Indians,  especially  of  the  Oneidas 
and  others  of  the  Six  Nations,  we  would  add  they  are 
deserving  of  all  the  help  and  care  possible  in  their  strug- 
gle to  reach  forth  to  a  more  cultivated  and  Christian  life. 

As  a  nation,  these  Indians  have  shown  appreciation 
and  gratitude  often  touching.  And  their  love  and  fidel- 
ity,  once    secured,   has   been   unbounded.     They   never 


THE  REV.  SOLOMON  S.  BURLESON.      301 

forget  a  kindness  shown  them,  or  the  wish  to  do  a  favor 
in  return.  And  to  the  Missionary,  there  surely  must 
be  some  pleasure  in  watching  the  development  of  the 
Indian  character,  his  education  and  advancement  toward 
civilization,  better  still  toward  Christianity.  Like  chil- 
dren they  lean  upon  their  pastor  for  help  and  wise  coun- 
sel. And  as  he  freely  gives  it,  in  going  in  and  out 
daily  among  the  dusky  tribe,  there  must  at  times  come 
the  blessed,  peaceful  assurance  that  "They  who  turn 
many  to  righteousness  shall  shine  as  the  stars  forever 
and  forever." 

Without  a  thought,  however,  other  than  to  serve  the 
Master  to  whom  they  consecrate  their  lives  we  find 
among  the  missionaries  to  the  Oneidas  most  earnest,  self- 
denying  men.  And  such  was  Rev.  Solomon  S.  Burleson. 
It  was  fifteen  months  after  his  predecessor  had  passed 
away  before  he  fully  entered  upon  his  work  at  Oneida. 
In  the  meantime,  the  Rev.  Mr.  Goodnough's  eldest  son, 
Mr.  John  Goodnough,  had  remained  to  see  that  the  school 
was  kept  up,  and  to  take  an  active  part  in  caring  for  the 
temporal  welfare  of  the  Indians. 

For  the  following  accounts  of  the  Rev.  S.  Burleson 
we  are  indebted  to  the  Rev.  F.  W.  Merrill,  as  given  in 
his  "People  of  the  Stone,"  and  also  to  Bishop  Edsall  of 
Minnesota,  who  permits  us  to  make  use  of  his  article  in 
the  "Spirit  of  Missions,"  for  September,  1904.  The  lat- 
ter takes  us  back  to  the  earliest  known  church  events  in 
the  life  of  Mr.  Burleson.     Of  him  Bishop  Edsall  says : 

"Fifty  years  ago  a  young  man  in  Northern  Vermont 
went  from  home  to  prepare  for  entrance  to  the  Univer- 
sity of  Vermont.  The  tutor  chosen  for  him  was  an 
elderly  clergyman  of  the  Church,  residing  some  miles 
away,   of   whose   household   he   became   a   member,   re- 


302  THE    ONBIDAS. 

maining  for  nearly  two  years.  Thus  for  the  first  time 
Solomon  Stevens  Burleson  came  in  contact  with  the  ser- 
vices and  teachings  of  the  Church.  His  previous  knowl- 
edge of  organized  Christianity  had  been  confined  to 
Methodism  of  the  old-fashioned  revival  and  'perfection' 
type,  which  so  repelled  him  that  he  had  remained  unbap- 
tized — not  godless,  but  churchless.  Doubtless  the  influ- 
ence of  these  months  spent  amid  Church  surroundings 
was  an  important  one,  though  he  seemed  to  leave  about 
as  he  came — still  unbaptized.  On  his  departure  the 
Clergyman  gave  him  a  Prayer  Book.  This  was  the  first 
in  a  chain  of  undreamed-of  events. 

"The  year  1857  found  the  young  man  with  his  wife  and 
infant  son  residing  at  Wabasha,  Minn.,  on  the  shores  of 
Lake  Pepin.  In  those  days,  when  the  Mississippi  was 
still  the  great  highway  of  the  middle  West,  Wabasha 
was  an  important  point.  Mr.  Burleson  was  not  only  an 
attorney,  but  also  the  editor  of  a  paper — one  of  the 
earliest  in  the  Territory  of  Minnesota.  Nor  did  he  fail 
to  recognize  the  religious  needs  of  the  pioneer  settle- 
ment, and  to  render  help  in  meeting  them.  A  Sunday- 
school  was  an  urgent  necessity,  and  when  no  one  else 
was  found  to  undertake  it  the  young  lawyer  volun- 
teered. His  only  experience  had  been  in  the  Church 
Sunday-school  of  the  distant  Vermont  village,  and  his 
sole  manual  of  instruction  was  the  catechism  in  the 
Prayer  Book,  which  he  counted  among  his  valued  pos- 
sessions. And  so  a  Church  Sunday-school  was  begun 
by  one  outside  the  Church's  fold,  who  had  as  yet  but 
vague  ideas  of  her  claims,  and  no  notion  of  ever  en- 
listing to  fight  her  battles. 

"In  the  year  1859  occurred  an  event  full  of  blessing 
to  the  Church  and  the  people  of  the  Northwest,  when 


THE  RBV.  SOLOMON  S.  BURLESON.      303 

Henry  Benjamin  Whipple  was  elected  Bishop  of  Minne- 
sota. Feeling  in  it  the  call  of  the  Holy  Spirit,  this 
noble  man  and  wonderful  missionary  was  soon  on  his 
way  to  the  field  where  he  was  to  render  such  splendid 
service.  The  pathway  to  his  diocese  was  along  the 
Mississippi,  and  his  first  landing,  Wabasha.  Finding 
that  the  steamer  by  which  he  was  travelling  must  stop 
there  some  hours  for  freight  and  fuel,  the  Bishop,  with 
characteristic  energy,  sent  word  that  he  would  hold  a 
service.  The  few  Church  folk  in  the  town— a  handful 
of  women — gathered  in  the  little  Baptist  house  of  wor- 
ship, and  the  Bishop  in  his  robes  occupied  the  platform. 
Rows  of  men  sat  silent  though  interested,  and  a  few 
piping  voices  were  waveringly  rendering  the  responses, 
when  the  young  lawyer,  with  his  wife,  and  carrying  his 
prayer  book,  entered.  Finding  his  place,  he  immediately 
began,  in  a  full,  strong  voice,  to  'help  the  women  out/ 
The  effect  upon  the  Bishop  was  instantaneous.  With  a 
quick  glance  he  located  the  one  man  who  was  joining  in 
the  service,  and  scarcely  was  the  service  concluded  before 
he  had  him  by  the  hand,  and  was  expressing  his  delight  at 
finding  a  Churchman  in  the  place. 

"  'Bishop,'  said  the  young  man,  'you  never  were  more 
mistaken.  I'm  not  a  Churchman;  in  fact,  I  suppose  I 
am  what  you  would  call  a  heathen,  for  I'm  not  even 
baptized.' 

"  'But  why  are  you  not?'  answered  the  Bishop.  'You 
repeated  the  Apostle's  Creed.' 

"  'Pride,  Bishop ;  mere  local  pride,'  was  the  reply. 
'We  are  a  frontier  town  and  not  very  long  on  morals, 
but  I  didn't  want  you  to  go  away  from  here  and  say  that 
there  wasn't  a  man  in  town  who  dared  to  stand  up  and 
say  that  he  believed  in  God  the  Father  Almighty.' 


304  THE    ONBIDAS. 

"  'Young  man,'  said  the  Bishop,  noting  a  subdued  twin- 
kle in  the  eye,  but  a  certain  seriousness  under  the  seem- 
ingly light  remark,  'I  think  you  know  your  duty,  and  I 
advise  you  to  do  it/ 

"And  the  duty  was  done.  Within  six  months  Mr. 
Burleson  and  his  little  son  were  baptized,  and  he  and  his 
wife  confirmed.  Within  six  months  more — against  the 
advice  of  many  friends,  but  always  with  the  cordial  co- 
operation of  his  devoted  wife, — he  had  decided  to  give 
up  his  promising  legal  practice  and  begin  his  study  for 
Holy  Orders.  And  in  the  first  class  of  Seabury  Divinity 
school  appeared  the  name  of  Solomon  Stevens  Burleson. 

"The  limits  of  an  article  such  as  this  forbid  even  an 
outline  of  the  work  of  those  33  years  during  which  this 
dauntless  man  lived  and  labored  for  Christ  and  his 
Church.  It  was  a  typical  missionary  life.  A  builder  of 
churches  and  rectories,  now  architect,  carpenter,  or  stone- 
mason, now  acting  as  lawyer  and  again  as  physician,  with 
a  pair  of  faithful  little  ponies,  whose  years  of  service  so 
nearly  equalled  his  own,  he  traversed  the  prairies  of 
Minnesota  and  the  hills  and  valleys  of  Wisconsin,  always 
a  great-hearted  and  helpful  man  among  men,  and  a 
seeker  of  souls  for  Christ. 

"It  was  heroism  of  the  best,  but  seemingly  the  unre- 
quited sort.  But  the  heroism  was  not  that  of  the  man 
alone.  With  a  stipend  of  never  more  than  $800,  with 
eight  children  to  feed  and  clothe  and  educate,  and  the 
team  to  keep,  there  was  hardship  in  the  household.  How 
it  was  ever  done,  only  the  mother — and  perhaps  not  even 
she — can  tell.  But  New  England  'faculty,'  wedded  to 
supreme  Christian  self-sacrifice,  accomplished  the  impos- 
sible. It  was  a  home  lacking  many  comforts  and  boast- 
ing no  luxuries;  and  the  children,  who  scarcely  missed 


THB  REV.  SOLOMON  S.  BURLESON.      305 

the  comforts  and  would  not  have  understood  the  lux- 
uries, early  learned  to  bear  one  another's  burdens  and  to 
work  with  their  hands  the  things  that  were  good. 

"Under  these  surroundings  the  five  sons  grew  to  man- 
hood. Each  passed  through  college  depending  largely 
on  his  own  efforts  and  such  aid  as  his  elder  brothers 
could  render.  For  financial  aid  was  impossible  from 
the  missionary  father's  pittance.  And  thus  one  by  one 
the  sons  heard  the  call  to  take  up  the  Cross  and  follow 
the  teachings  and  command  of  their  Saviour  to  go  forth 
to  preach  the  Gospel  to  those  in  need." 

Of  the  first  coming  of  his  predecessor  to  the  Oneidas 
the  Rev.  Mr.  Merrill  says : 

"The  Rev.  Solomon  S.  Burleson  took  charge  of  the 
work  at  Oneida  in  April,  1891.  Mr.  Burleson,  having 
made  several  visits  to  the  Reservation  before  accepting 
the  position  as  Missionary,  saw  many  things  to  be  done. 
He  therefore  went  to  Washington  and  presented  the 
needs  of  the  people  to  the  Commissioner  of  Indian  Af- 
fairs, and  it  was  through  his  representation  that  the  Gov- 
ernment boarding  school  was  established,  and  the  bridge 
built  over  Duck  Creek.  The  Mission  grounds  also  were 
made  attractive,  and  the  house  remodeled  without  and 
within,  the  necessary  funds  being  furnished  by  the 
Bishop  of  the  Diocese. 

"The  great  need  of  a  resident  physician  was  sadly  evi- 
dent at  the  time  of  Mr.  Burleson's  coming.  But  having- 
studied  medicine,  previous  to  taking  Holy  Orders,  he  was 
enabled  with  the  help  of  a  small  grant  by  the  Government 
for  a  supply  of  medicine,  to  give  medical  attendance  to 
those  who  needed  care.  He  was  also  the  dentist,  and 
his  knowledge  of  law  fitted  him  to  give  advice  to  his 
people  upon  all  matters  of  a  legal  nature.     He  was  a  man 


306  THE    ONBIDAS. 

of  resolute  will,  and  quick  to  see  and  carry  out  any  plans 
for  the  advancement  of  the  mission  work.  In  the  first 
year  of  his  residence  he  had  repeated  calls  to  attend  sick 
people,  and  during  the  cold  winter  months  he  traveled 
miles  over  rough  roads  to  visit  those  who  were  lying 
ill,  many  of  them  in  homes  unfitted  for  their  recovery." 

We  wonder  if  our  readers  can  imagine  what  it  must  be 
to  pay  visits  as  both  doctor  and  missionary  and  for  miles 
distant,  in  a  country  where  the  thermometer  frequently 
registers  twenty  below  zero,  and  when  the  snow  some- 
times lies  on  a  level  with  the  tops  of  the  fences. 

The  following  extracts  from  the  Rev.  Mr.  Burleson's 
letters  give  an  account  of  some  of  his  labors : 

"From  Christmas  to  Epiphany  I  slept  in  a  bed  only  six 
times,  the  rest  of  the  nights  were  spent  by  the  side  of 
sick-beds.  Pity  it  is  that  my  60  years  are  beginning  to 
unfit  me  in  some  ways  for  the  work  which  I  would  will- 
ingly do.  The  hard  part  is  that  I  cannot  trust  any  of 
them  to  do  the  nursing,  but  must  tend  to  it  myself. 
Churchmen,  Methodists,  and  Romanists,  I  attend  alike. 
Some  of  them  manifest  gratitude,  some  do  not.  Perhaps 
it  matters  little,  but  when  one  gives  all  that  is  in  him  to 
help  another's  sufferings,  a  little  gratitude  goes  a  great 
ways.  .  .  .  And  yet,  there  comes  to  me  the  memory  of  the 
words  of  a  brave,  faithful  little  woman,  who,  after  a 
fearful  operation,  laid  her  hand  upon  my  shoulder  and 
said,  'Dear  father,  do  you  think  the  good  Father  in 
Heaven  will  let  me  live?'  When  I  told  her  that  I 
trusted  He  would,  she  said:  'Then  you  will  thank  Him 
in  my  house,  and  tell  Him  when  I  am  well  enough,  I  go 
thank  Him  in  HIS/ 

"Or  again,  another  incident,  when  just  after  Christ- 
mas, I  was  attending  Z.  X.,  who  was  suffering  from  con- 


THE  REV.  SOLOMON  S.  BURLESON.      307 

gestion  of  the  lungs  and  erysipelas.  The  fact  that  he  had 
been  in  a  saloon  fight  only  makes  it  all  the  more  certain 
that  it  was  Z.  I  had  taken  care  of  him  all  night,  and  just 
as  it  was  getting  daylight,  he  passed  his  hand  under  his 
pillow,  and  drew  out  a  Prayer  Book,  which  he  held  sug- 
gestively. I  asked  him  if  he  would  like  me  to  have 
prayers  with  him.  Conceive  of  my  surprise  to  receiv- 
ing in  answer  an  emphatic  'You  bet !'  After  my  prayers 
he  looked  up  and  said :  'Your  medicine,  that  is  good ; 
but  your  prayer,  that  is  better.' 

"The  thermometer  registered  20  degrees  below  zero 
this  morning  when  I  was  called  to  go  and  see  a  child  sick 
with  pneumonia.  It  is  a  desperate  case.  Eight  in  the 
family,  one  room,  cooking,  washing,  etc.,  done  there, 
doors  and  walls  reeking  with  moisture,  ice  on  the  bottom 
of  the  window-panes  an  inch  thick,  the  air  of  the  room 
suffocating,  partly  from  the  foulness,  partly  from  vapor, 
and  a  case  of  pneumonia  which  they  expected  that  'the 
doctor'  was  going  to  cure  at  once.  This  is  a  sample 
case  of  many,  and  you  will  not  wonder  that  I  sigh  from 
the  depth  of  my  heart  for  a  decent  place  where  the 
suffering  can  have  a  fair  chance  for  life.  I  am  well 
aware  that  Hospitals  cannot  be  erected  and  sustained 
without  money,  a  commodity  which  missionaries  never 
have  in  excess,  but  if  any  one  desires  to  enjoy  an  honest 
heart-ache,  I  can  furnish  him  an  opportunity  in  the 
homes  of  these  poor  Indians  at  any  time  when  it  is  too 
cold  for  them  to  sleep  out  of  doors." 

"It  was  out  of  such  a  need  as  this  that  the  Oneida  Hos- 
pital grew.  The  experiences  of  the  winter  when  this 
letter  was  written  made  plain  the  need  of  it,  and  so  the 
Missionary's  youngest  daughter  laid  away  36  cents,  with 
which  to  start  a  building  fund.     In  a  little  over  a  year 


3o8  THE    ONBIDAS. 

God  sent  to  the  Missionary  more  than  $1500,  and  when 
the  cornerstone  of  the  Hospital  was  laid  on  St.  John  Bap- 
tist's Day,  June  24,  1893,  among  other  things  placed  in 
it,  was  a  sealed  envelope  containing  that  first  36  cents." 

It  was  during  their  stay  at  Oneida  that  their  eldest 
daughter  was  married  and  we  can  well  imagine  what  a 
stir  it  must  have  created  among  the  Indians  of  the  Reser- 
vation, old  and  young.  And  how  pleased  they  were  to 
have  some  part  in  helping  to  give  the  bride  a  pleasant 
send-off.     One  in  writing  of  it  at  the  time,  says: 

"The  morning  train  brought  friends  from  Green  Bay 
and  Fond  du  Lac.  The  service  was  to  be  at  11  o'clock, 
but  long  before  that  hour  the  Church  was  surrounded  by 
waiting  Indians.  They  are  always  ready  for  a  Church 
service.  The  bride,  Miss  Martha  Burleson,  is  the  daugh- 
ter of  the  Missionary  at  Oneida,  the  groom  being  Dr. 
Wintermute  of  Pewaukee.  By  the  time  the  bridal  party 
arrived  every  seat  seemed  taken.  The  handsome  new 
chancel  was  decorated  with  flowers  and  palms.  This 
has  been  built  the  full  width  of  the  Church  and  its  side 
windows  fill  it  with  a  glory  of  light.  The  three  arches 
originally  left  in  the  east  wall  divide  it  from  the  nave, 
and  the  Church  now  measures  about  one  hundred  and 
forty  feet  in  length. 

"As  the  bridal  party  entered  the  church  a  wedding- 
march  was  played.  The  Rev.  Hugh  L.  Burleson  re- 
ceived the  betrothed  at  the  entrance  to  the  chancel.  The 
Rev.  John  K.  Burleson  was  best  man,  Miss  Abbie  Burle- 
son was  bridesmaid,  Miss  Mary  Burleson  maid  of  honor 
and  the  Rev.  S.  S.  Burleson  gave  away  the  bride.  At 
the  conclusion  of  the  betrothal  the  whole  congregation 
sang  a  hymn  and  Father  Burleson  having  put  on  his  sur- 
plice and  stole  performed  the  marriage-service  at  the 
sanctuary  rail.     This  was  followed  immediately  by  the 


THE  REV.  SOLOMON  S.  BURLESON.      309 

Holy  Eucharist,  the  Rev.  Hugh  L.  Burleson  being  cele- 
brant, the  Rev.  S.  S.  Burleson,  Deacon,  and  the  Rev.  B. 
T.  Rogers,  Sub-deacon. 

"At  the  conclusion  of  the  service  the  bridal  party  re- 
ceived the  congratulations  of  their  Indian  friends  in  the 
Guild  Hall  where  a  bountiful  repast  had  been  prepared. 
The  family  and  a  few  invited  guests  then  repaired  to  the 
rectory,  where  the  wedding  breakfast  was  served  under 
the  direction  of  Mr.  L.  A.  Fisher,  of  Green  Bay.  During 
the  day  the  Indian  band,  which  plays  well,  was  much  in 
evidence  and  added  greatly  to  the  occasion. 

"For  cordial  friendship  and  beautiful  services  we  com- 
mend the  Oneidas  and  their  handsome  Church." 

In  referring  to  the  wide  and  beautiful  chancel  just 
mentioned,  the  Rev.  Mr.  Merrill  tells  us : 

"In  the  spring  of  1895  the  work  of  adding  the  new 
chancel  to  the  Church  was  begun,  and  Mr.  Burleson  was 
untiring  in  his  efforts  to  further  the  plans  and  aid  the 
work,  on  one  occasion  sitting  up  all  night  to  keep  a  fire 
that  the  wet  plastering  might  not  freeze.  The  work  was 
finished  in  1896,  and  the  chancel  was  used  for  the  first 
time  on  the  Feast  of  the  Annunciation.  A  new  and  dig- 
nified Altar  was  given,  and  lastly  there  was  presented  a 
beautiful  Communion  Service  of  silver,  and  the  inscrip- 
tion on  the  under  side  of  the  paten  gives  the  name  of 
Oneida's  generous  benefactor.  'The  Chancel,  Altar, 
Credence,  Chalice  and  Paten  are  given  to  Hobart  Church 
to  the  glory  of  God  and  in  reverent  memory  of  Joanna 
Caroline  Lewes,  who  for  a  period  of  40  years  was  a 
contributor  to  the  Mission — Si  Deus  pro  nobis  quis  contra 
nos.' 

"Great  and  noble  was  the  work  of  Mr.  Burleson,  yet  he 
worked  not  alone,  for  every  member  of  the  Mission 
household   was   both   an   efficient   and   untiring   laborer. 


3io  THE    ON  BID  AS. 

There  was  the  devoted  wife,  Ya-gon-donl,  'she  who  is 
good  to  the  poor/  as  the  Indian  women  called  her,  and 
their  Guild  Mother,  giving  her  time  faithfullly  and  thor- 
oughly to  the  work  of  carrying  on  this  part  of  Christian 
service  by  wise  counsel  and  helpful  hands.  Of  their  chil- 
dren there  were  five  sons,  all  now  in  Holy  Orders.  One 
was  the  regular  assistant  to  his  father,  and  the  other 
gave  much  time  and  work  at  the  Mission.  The  three 
daughters,  one  teaching  the  Mission  School  and  the  other 
two  ably  assisting  both  father  and  mother,  truly  a  won- 
derful Missionary  family. 

"For  six  years  Mr.  Burleson  was  priest,  physician  and 
adviser  of  the  Oneida  Nation.  In  the  latter  years  his 
health  failed  and  for  two  years  he  suffered  intensely  from 
the  inroads  of  disease,  but  with  incredible  determination 
he  would  go  miles  over  rough  and  dangerous  roads, 
where  every  jolt  meant  acute  agony,  to  visit  some  sick 
person  who  could  not  have  a  physician.  He  went  regu- 
larly to  his  Church  duties  notwithstanding  his  illness,  and 
putting  all  thought  of  his  own  misery  aside,  he  went  forth 
bravely  to  heal  the  anguish  of  others.  Another  man  of 
less  noble  character  would  have  sunk  under  the  strain  on 
mind  and  body,  but  Mr.  Burleson  never  faltered  in  the 
line  of  duty.  On  the  19th  of  December,  1896,  he  was 
unable  to  leave  his  bed,  but  on  Christmas  Day,  with 
the  last  display  of  that  indomitable  resolution,  which  was 
his,  he  was  carried  to  the  Church  and  celebrated  the  Holy 
Communion  and  gave  the  Sacrament  with  his  own  hands 
for  the  last  time. 

"On  February  22,  1897,  he  entered  peacefully  into  life 
eternal.  His  funeral  was  held  on  the  26th.  It  was  a 
blessed  Christian  burial  with  no  trappings  of  woe,  and 
few  outward  signs  of  grief,  save  the  tears  of  his  red  chil- 
dren as  they  followed  his  body  to  the  grave,  chanting  their 


THB  RBV.  SOLOMON  S.  BURLESON.      311 

Oneida  funeral  hymns.  He  was  buried  in  the  place  he 
chose,  on  the  crest  of  the  hill  overlooking  the  Reservation, 
and  the  gray  granite  cross  which  marks  the  spot,  as  well 
as  the  red  corner  stone  of  the  Hospital,  are  'Stones  of 
Remembrance'  of  him  who  for  33  years  was  a  Missionary 
of  the  Church  of  God,  and  for  six  years  the  Father, 
Physician  and  Friend  of  the  Oneida  people." 

"Rev.  Solomon  S.  Burleson,  missionary  to  the 
Oneidas,"  says  one  who  knew  him  well,  "entered  into 
rest  at  Oneida,  Wis.,  in  the  Diocese  of  Fond  du  Lac  on 
February  22nd  last,  in  the  65th  year  of  his  age.  After 
his  advancement  to  the  priesthood  he  labored  in  various 
mission  stations  in  Minnesota  and  Wisconsin.  In  189 1 
he  was  appointed  by  Bishop  Grafton  to  the  care  of  the 
Oneida  mission,  where  he  was  in  charge  at  the  time  of  his 
death.  He  was  truly  a  father  to  the  Indians  over  whom 
he  was  placed,  and  hundreds  of  them,  with  deep  grief,  fol- 
lowed his  body  to  the  grave." 

Says  another  in  speaking  of  this  sad  time:  "After  33 

years   of   serving   at   earthly   altars   this   faithful   priest 

passed  within  the  veil,  and  on  the  26th  of  February  clad 

in  his  well  worn  vestments  his  body  was  laid  to  rest,  by 

his  sons,  on  the  crest  of  the  hill,  a  spot  chosen  by  him, 

overlooking   the    Reservation.     On   this    spot   has   been 

raised  a  granite  cross  bearing  the  inscription: 

Solomon  Stevens  Burleson 

Priest, 

For  thirty-three  years  a  Missionary  of 

The  Church  of  God. 

For  six  years  Father,  Physician  and 

Friend  of  the  Oneida  people. 

'Greater  love  hath  no  man  than  this, 

That  a  man  lay  down  his  life 

For  his  friends.' 


312  THE    ONBIDAS. 

When  Guy  Burleson,  the  fifth  and  youngest  son  of  Mr. 
and  Mrs.  Burleson,  expressed  the  desire  to  study  for  the 
ministry  it  was  but  natural  that  the  parents  should  look 
forward  to  seeing  him,  as  they  had  seen  the  four  elder 
brothers,  ordained  priest.  But  this  great  privilege  was 
permitted  to  the  mother  only.  Says  Bishop  Edsall :  "On 
the  morning  of  St.  Bartholomew's  Day,  August  24,  1904, 
there  occurred  in  St.  Paul's  Church,  Grand  Forks,  in  the 
Missionary  District  of  North  Dakota,  an  ordination  which 
I  believe  to  be  unique  in  the  history  of  the  American 
Church  and  perhaps  of  the  entire  Anglican  Communion. 
The  candidate,  who  was  made  priest,  was  the  fifth  son  of 
a  priest  who  gave  a  long  and  useful  life  to  our  western 
mission  work,  and  the  remaining  four  sons,  all  of  them 
priests  laboring  in  missionary  districts,  were  present  at 
the  service. 

"It  was  at  a  time  like  this  that  our  missionary  priest, 
Rev.  S.  S.  Burleson,  had  hoped  to  say  his  Nunc  Dimittis. 
He  had  thought  to  stand  in  the  Church  with  his  five  sons 
all  ministers  of  Christ's  Holy  Church.  But  the  last  years 
of  his  ministry  were  peculiarly  arduous  ones,  and  even 
his  strong  body  and  brave  soul  could  not  win  through 
the  task. 

"Although  the  father  had  lived  to  know  that  the 
youngest  of  his  sons  was  called  to  Holy  Orders,  and  that 
of  those  whom  God  had  given  him  he  had  rendered  back 
in  the  fullest  measure,  his  heart's  desire  to  see  him  or- 
dained priest  was  not  granted.  Yet  who  shall  say  that 
on  such  a  day,  among  'the  cloud  of  witnesses'  which  en- 
camps about  the  spirits  of  'just  men  made  perfect'  they 
do  not  rejoice  in  the  fulfillment  of  their  life  long  hopes?" 

"I  esteemed  it  a  great  privilege,"  adds  Bishop  Edsall, 
"to  be  present  at  the  ordination  of  Guy  Burleson  at  Grand 


The    Rev.    Solomon    S.    Burleson,    Missionary    1891- 


1897 


'?^B**X55 


OF  THE 


UNIVERSITY 


OF 


THE    BURLESON    BROTHERS-PRIESTS 
Tohn  K    Burleson  Edward  W.  Burleson 

Allan  L    Burleson  Hugh  L.  Burleson 

Guy  Burleson 


THE  REV.  SOLOMON  S.  BURLESON.      313 

Forks  on  St.  Bartholomew's  Day.  The  best  thing  I  did 
for  North  Dakota  during  my  three  years  Episcopate  was 
securing  the  three  Burlesons  who  came  to  my  aid. 
Hugh,  as  Dean  of  the  Fargo  Cathedral,  president  of  the 
Standing  Committee  and  in  other  confidential  capacities, 
was  my  right  hand  man.  While  John,  as  rector  at  Grand 
Forks,  and  'Edward  the  Baptist,'  as  affectionately  dubbed 
because  of  his  wonderful  work  in  scouring  the  prairies 
and  bringing  souls  to  Holy  Baptism,  were  an  inspiration 
in  the  work. 

"On  the  evening  preceding  the  ordination  a  service  was 
conducted  by  the  brothers  of  the  Burleson  family  at  which 
I  preached  to  a  large  congregation  who  were  present. 
On  the  following  day,  St.  Bartholomew's  day,  services 
was  held  at  7.30  and  9.30,  and  the  ordination  at  10.30 
A.  M.  Bishop  Mann  was  the  celebrant.  The  candidate 
was  presented  by  his  brother  Hugh,  Dean  of  Fargo  and 
the  rector  at  Grand  Forks.  The  sermon  was  preached 
by  the  eldest  brother,  Allen,  who  was  my  classmate  and 
room-mate  at  Racine  College,  and  is  now,  as  rector  at 
Santa  Rosa,  ably  carrying  on  the  family  traditions  in  the 
District  of  Sacramento.  The  Rev.  E.  W.  Burleson,  of 
Jamestown,  N.  D.,  read  the  Litany.  Among  others  of 
the  clergy  present  were  the  Rev.  Messrs.  Currie,  Green, 
and  Morehouse. 

"I  congratulate  my  dear  successor,  Bishop  Mann,  on 
this  latest  accession  to  his  staff ;  and  also  the  noble  mother 
of  these  five  sons,  who  lives  to  rejoice  in  their  work. 
While  if  the  blessed  dead  are  permitted  to  know  of  the 
struggles  and  triumphs  of  the  Church  Militant,  there  is  a 
saint  in  Paradise  who  rejoices  to-day  in  the  fruition  of  his 
fondest  hopes. 

"When  before  has  a  mother,   surrounded  by   her  8 


314  THE    ON  BID  AS. 

children,  3  daughters  and  5  sons,  seen  the  youngest  son 
ordained  to  join  his  4  brothers  in  the  ranks  of  the  sacred 
ministry? 

"The  offerings  of  the  day,  amounting  to  over  $40,  were 
taken  as  a  thank-offering  in  memory  of  the  father,  the 
late  Solomon  S.  Burleson,  and  were  devoted  to  aid  the 
hospital  work  of  Bishop  Rowe  in  Alaska — a  most  appro- 
priate designation  in  view  of  Father  Burleson's  labors 
in  ministering  to  the  sick  among  the  Oneida  Indians. 

"But  few  words  can  well  be  added  to  this  wonderful 
record  of  father  and  sons  all  consecrating  themselves  to 
the  Master's  service.  And  not  where  honors  might  be 
received,  but  amid  trying  scenes,  hardships  and  self-de- 
nials such  as  few  can  realize  or  fully  understand. 

"And  not  least  from  among  them  is  the  brave  mother, 
who  through  untold  toil  and  patient  endurance  helped  to 
bring  up  the  beloved  sons  for  the  ministry,  and  with  her 
three  daughters  has  lived  to  see  them  one  by  one  receive 
the  laying  on  of  hands,  to  go  forth  priests  of  God  and 
follow  in  the  footsteps  of  their  venerated  and  sainted 
father." 

It  was  the  Rev.  John  K.  Burleson,  the  second  son,  who 
had  been  his  father's  assistant  a  year  before  his  death, 
and  who,  with  filial  devotion  had  helped  watch  over  his 
last  days  and  lighten  the  cares  of  the  worn  Missionary. 
After  his  death  the  son  was  almost  immediately  called  to 
San  Antonio,  Texas ;  to  assist  his  brother  Allen,  then  ill 
from  nervous  prostration,  and  unable  to  be  at  their 
father's  bedside. 

The  Indians  had  become  very  fond  of  "Mr.  John,"  as 
they  called  him,  and  they  begged  him,  with  tears  in  their 
eyes,  we  have  been  told,  to  return  to  them  soon,  and 
begged  them  all  to  stay  there.     The  Oneidas  were  warmly 


The  Burleson   Monument 


■       OF  THE  \ 

VERSITY  I 

y 

■  >0< 


THE  REV.  SOLOMON  S.  BURLESON.      315 

attached  to  each  member  of  the  family;  all  of  whom  had 
been  very  kind  and  helpful  to  them.  But  the  sons  re- 
ceived calls  elsewhere,  and  it  was  thought  best  for  them 
to  leave  the  Reservation. 

In  a  recent  letter  received  from  Mrs.  Burleson,  she 
says,  in  referring  to  Oneida  and  the  past:  "They  were 
very  kind  and  lovely  to  us  all.  And  from  them  we 
learned  many  a  lesson  of  trusting  faith  during  the  six 
years  of  our  stay  at  Oneida.  Those  were  years  of  cares, 
anxieties,  and  much  hard  work,  but  we  did  our  work  as 
faithfully  as  we  knew  how,  and  the  Great  Day  only 
can  tell  how  far  we  failed  or  succeeded  in  doing  our 
duty." 


316  THE    ON  BID  AS. 


Chapter  XXIV. 
The  Rev.  F.  W.  Merrill. 

On  the  first  of  May,  1897,  the  Rev.  F.  W.  Merrill, 
succeeded  the  Rev.  Solomon  S.  Burleson  as  Missionary 
to  the  Oneidas.  His  former  experiences  in  the  mission 
fields  of  Honolulu  and  Australia,  and  also  as  General 
Missionary  for  a  time  under  Bishop  Grafton  of  the  Dio- 
cese of  Fond  du  Lac,  Wisconsin,  in  a  great  measure 
fitted  him  to  assume  charge  of  the  oldest  Indian  Mission 
of  the  Church. 

He  was  born  at  Haverhill,  Massachusetts,  in  1857,  but 
when  only  a  year  old,  was  taken  by  his  parents  to  their 
future  home  in  Concord,  N.  H.  His  early  education  was 
well  attended  to,  and  later,  after  graduating  from  the 
Public  Schools  of  that  city,  he  was  a  student  at  Cheshire 
Academy,  Cheshire,  Conn.  He  felt  a  desire  to  study  for 
the  ministry,  and  became,  like  two  of  his  Oneida  prede- 
cessors, a  student  and  later  a  graduate,  of  Nashotah.  The 
severe  winter  climate  of  Wisconsin  brought  on  a  serious 
throat  difficulty  and  he  was  advised  to  seek  a  warm 
climate.  Early  in  the  year  1878  he  accepted  an  appoint- 
ment from  the  Bishop  of  Honolulu  as  Head  Master  of 
Iolanti  College,  a  boarding  school  for  Hawaiian  boys.  On 
the  first  Sunday  in  Advent,  1880,  he  was  ordained  deacon 
by  the  Lord  Bishop  of  Honolulu,  in  the  Cathedral  in  the 
city  of  Honolulu. 

In  the  year  1881,  while  at  Honolulu,  the  Rev.  F.  W. 


The  Rev.   F.   W.   Merrill,   for  ten  years  Missionary  to  the  Oneidas 


THE    REV.  F.  W.  MERRILL.  317 

Merrill  married  Miss  Harriet  Eleanor  Barnard.  After 
having  spent  five  years  in  missionary  work  among  the 
Hawaiians  in  the  Sandwich  Islands  he  removed  with  his 
family  to  Australia,  and  while  there  was  ordained  priest, 
June  11,  1884,  by  the  Lord  Bishop  of  Adelaide,  South 
Australia.  His  time  during  the  following  four  or  five  years 
was  mostly  spent  in  itinerary  mission  work.  His  health 
giving  out,  he  returned  to  America  in  1887,  and  received 
an  appointment  as  rector  of  St.  Luke's  Church,  Chelsea, 
Massachusetts.  On  the  consecration  of  Bishop  Grafton, 
St.  Mark's  Day,  1889,  the  Rev.  Mr.  Merrill  went  West 
with  him  as  Chaplain  and  Missionary  at  large  until  ap- 
pointed to  the  Oneidas,  when  with  his  family — wife, 
daughter  and  two  sons — he  entered  upon  the  work  there. 

He  was  received  with  the  usual  cordiality  shown  by  the 
Indians  to  all  connected  with  the  Church  and  Mission. 
Upon  the  arrival  of  Mrs.  Merrill,  who  had  lingered  at 
Sheboygan  to  visit  a  sister,  some  of  the  most  prominent 
Indians  tendered  the  family  a  reception,  at  which  from 
150  to  200  persons  were  present.  It  was  held  in  the 
Guild  Hall.  The  Indian  band  furnished  the  music;  ad- 
dresses were  made  by  several  Indians ;  and  refreshments 
were  served.  Could  white  people  have  shown  truer  cour- 
tesy to  their  new  rector  ? 

There  was  work  awaiting  the  new  Missionary  that  re- 
quired immediate  attention.  There  were  the  sick  to  visit, 
infants  to  be  baptized,  and  a  class  formed  for  confirmation 
and  taught  against  the  next  visitation  of  their  Bishop,  at 
which  time,  Ascension  Day,  a  class  of  91  was  confirmed. 
Later,  on  the  Feast  of  St.  Simon  and  St.  Jude,  an  addi- 
tional class  of  30  was  presented  to  Bishop  Grafton,  mak- 
ing in  all  121  confirmed  within  the  year. 

Of  those  confirmed  we  are  assured  they  well  under- 


318  THE    ON  BID  AS. 


o 


stood  and  have  lived  up  to  their  vows,  and  have  proved 
themselves  steady  and  devout  members  of  the  Church, 
even  more  strictly  so,  in  many  instances,  than  some  of 
their  white  neighbors.  The  Indians,  indeed,  at  all  times 
have  shown  great  reverence  and  love  for  their  Church  as 
the  House  of  God.  Some  come  many  miles  on  foot, 
others  in  conveyances  to  attend  the  services.  Bad 
weather  and  poor  roads  after  the  heavy  spring  rains  do 
not  deter  them.  And  though  many  of  the  Indians  are 
poor,  scarcely  earning  more  than  sufficient  for  their  own 
necessities,  they  readily  practice  self-denial  and  give  all 
they  can  to  their  beloved  Church. 

Very  recently,  in  a  letter  received  from  their  mission- 
ary, the  Rev.  Mr.  Merrill,  he  thus  writes  of  their  late 
Easter  service: 

"We  had  a  happy  Easter,  but  the  rain  and  terrible  roads 
gave  us  a  smaller  congregation  than  usual,  still  250  per- 
sons made  their  communion  on  that  festival  and  of  course 
there  were  many  more  than  that  number  at  Church.  The 
music  was  very  fine,  especially  the  Indian  hymns,  which 
the  people  so  much  enjoy.  At  the  beginning  of  Lent  I 
gave  out  a  number  of  mite-boxes  and  on  Easter  day  and 
the  following  Sunday  every  one  was  returned  with  an 
offering.  It  amounted  to  $72.50  for  General  Missions. 
I  am  sure  that  not  many  of  our  white  congregations  could 
make  a  better  report  of  Lenten  self-denial  although  they 
may  have  given  a  much  larger  offering. 

"It  is  remarkable  how  the  people  get  to  church  over 
these  terrible  roads.  One  man  told  me  that  in  bringing  a 
large  wagon  full  of  people  for  nearly  eight  miles,  he  had 
to  wait  for  another  team  to  catch  up  with  him,  and  then 
they  had  the  four  horses  on  to  pull  his  wagon  out  of  the 
mud.     Another  man  said  that  he  had  to  put  fence-rails 


THE    REV.  P.   W.  MERRILL.  3*9 

under  his  horse  to  get  him  out  of  the  bog.  I  am  sure 
many  others  must  have  had  a  like  experience." 

Just  think  of  attending  church  under  such  circum- 
stances and  from  a  distance  of  6  and  8  miles.  But  this 
was  no  unusual  thing.  The  church  is  often  crowded, 
especially  on  the  high  Festivals.  The  Indians  are  indeed 
most  faithful  in  their  attendance  at  church  at  all  seasons, 
and  from  distant  parts  of  the  Reservation,  often  wading 
in  winter  time,  through  the  deep  snow  and  with  the  mer- 
cury very  low.  It  surely  is  a  lesson  to  the  many  who  let 
the  most  trivial  excuse  keep  them  from  attendance  at 
their  churches  and  with  every  facility  to  reach  them.  And 
may  we  not  ask,  are  not  such  Indians  worthy  to  have  all 
the  help  and  encouragement  possible  given  them  to  sup- 
port their  church  and  the  various  industries  going  on  at 
their  Reservation? 

The  Oneidas  are  exceedingly  fond  of  music,  and  have 
fine  voices.  The  Rev.  Mr.  Eleazer  Williams  was  a  good 
musician,  and  when  with  them  helped  to  train  their  voices 
and  form  a  taste  for  sacred  music,  by  translating  many 
of  our  hymns  into  the  Oneida  language.  This  love  for 
sacred  music  has  been  handed  down  among  the  Indians  to 
the  present  time. 

A  regular  vested  choir,  however,  was  not  formed  until 
the  Rev.  Mr.  Merrill  took  the  matter  in  hand.  During 
his  first  summer  at  the  Reservation  in  1897,  assisted  by 
his  daughter,  a  pupil  of  Grafton  Hall,  Fond  du  Lac,  they 
succeeded,  through  patience  and  labor,  in  training  those 
capable  of  taking  part  in  such  a  choir.  And  so  well,  we 
hear,  that  when  the  Harvest  Festival  was  to  be  celebrated, 
the  choir  was  sufficiently  prepared  to  take  part  in  it.  The 
Bishop  of  the  diocese  presented  them  with  30  cassocks, 
and  the  Indian  women  made  their  cottas. 


320  THE    ONBIDAS. 

"The  chancel  was  beautifully  decorated,"  we  are  told, 
"with  the  fruits  of  the  earth  and  the  richly  colored  au- 
tumn leaves.  And  on  Sunday  morning,  the  fifteenth  after 
Trinity,  this  vested  choir,  numbering  40  voices  of  men 
and  boys,  entered  the  west  door  of  the  Church  singing  the 
harvest  hymn,  'Come  ye  Thankful  People,  Come.'  The 
service  consisted  of  a  full  choral  celebration  of  the  Holy 
Communion,  the  entire  music  of  which  was  given  in  a 
reverent  and  creditable  manner  by  the  Indians."  Says 
their  Missionary :  "With  the  vested  choir  we  have  also  a 
supplementary  one  of  women  and  girls  and  the  cornetists 
of  the  band  give  valuable  assistance. 

"The  training  of  the  choir  is  accompanied  with  great 
difficulties,  for  attending  a  choir  practice  on  this  Reserva- 
tion is  not  a  matter  of  taking  a  trolley-car  or  walking  a 
few  blocks  on  a  good  pavement  under  electric  lights.  It 
means,  for  the  most  of  our  choristers,  a  long  tramp  or 
drive  from  3  to  8  miles  over  roads  which  are  sufficiently 
difficult  by  broad  daylight;  and  yet  there  are  few  ab- 
sences from  our  rehearsals,  and  even  dark  and  stormy 
nights  are  no  hindrance  to  their  ambition  or  their  willing- 
ness to  give  time  and  labor  to  perfect  themselves  in  music. 
The  Oneidas  are  a  musical  people,  and  their  love  of  music 
and  their  spirit  of  devotion  combined,  have  made  them 
bravely  conquer  obstacles  which  at  first  seemed  insur- 
mountable, so  that  now  our  music  has  attained  a  recog- 
nized excellence.     It  is  certainly  seemly  and  devout. 

"Our  big,  deep-chested  men  sing  from  their  hearts,  and 
make  their  singing  a  part  of  their  worship.  It  is  their 
gift  to  God,  given  with  all  their  might.  The  choral 
Eucharist  is  sung  most  reverently.  There  is  no  giggling, 
whispering,  and  inattention,  as  in  choirs  of  enlightened 
white  people.     The  Indian  hymns  are  magnificent  and  are 


The   Church   Choir 


The  Oneida  National   Band 


Dennison  Wheelock,  Indian  Graduate   of  Carlisle,  and  Band  Master 


THE    RBV.  F.  W.  MERRILL.  321 

often  rendered,  without  organ  accompaniment,  as  the 
richness  and  harmonies  of  the  voices  would  be  marred  by 
the  most  skilful  playing.  In  these  familiar  hymns  the 
entire  congregation  joins,  taking  up  the  strains  which  to 
the  visitors,  sound  so  smooth,  and  resonant.  The  most 
striking  effect  is  produced  by  the  voices  of  the  women, 
singing  apparently  a  tenor  to  the  tenor,  their  high  over- 
notes  being  so  unusual,  and  sometimes  in  funeral  hymns, 
altogether  weird,  so  that  in  Indian  harmony  we  can  cer- 
tainly look  for  the  unexpected. 

"One  solemn  delight  to  both  Indians  and  whites  is  their 
own  Te  Deum,  stately,  dignified,  with  three  Alleluias  after 
each  verse ;  as  it  takes  three  times  as  long  to  say  or  sing 
anything  in  Oneidas  as  in  English,  only  a  few  verses  can 
be  sung,  these  being  chanted  by  one  voice,  the  choir  and 
congregation  taking  up  the  Alleluia.  Twice  a  year  only 
is  this  old  Te  Deum  heard;  at  Christmas  and  when  the 
Bishop  makes  his  visitation." 

During  this  same  month  of  October  great  preparations 
were  being  made  for  one  of  these  welcome  events. 
Bishop  Grafton,  several  of  the  clergy,  and  a  number  of 
friends  were  to  be  with  them  for  the  consecration  of 
their  church  and  it  was  with  great  delight  the  Indians 
went  forth  to  meet  them.  Mr.  Burleson  had  superin- 
tended the  extension  and  enlargement  of  the  chancel, 
which  at  the  same  time  gave  more  seating  to  the  main 
part  of  the  church. 

The  building,  a  monument  of  the  most  rare  self-denial 
for  years,  was  now  complete.  It  bore  witness  of  faith 
and  love  toward  the  Supreme  Being  whose  earthly  house 
they  had  built,  a  labor  which,  with  their  many  trials  and 
great  loss  of  funds,  had  been  both  pathetic  and  heroic. 
But  their  patience  and  self-denial  never  failed  or  faltered. 


322  THE    ONEIDAS. 

And  now  they  were  about  to  welcome  their  Bishop  for  a 
solemn  and  sacred  consecration  service.  It  was  with 
deep  and  heart-felt  joy  the  Indians  prepared  for  this 
great  event,  the  crowning  glory  to  be  given  to  their  labor 
of  love. 

We  will  give  their  Missionary's  account  of  this  pleasing 
event.  As  he  expresses  it,  "He  felt  it  a  privilege  to  see 
the  completion  of  the  work  so  dear  to  his  noble  hearted 
predecessors,"  and  adds :  "The  consecration  was  the  fruit 
of  years.  It  was  the  crowning  act  of  labor  begun  long 
ago  in  what  was  then  a  wilderness.  Oneida  is  historic 
ground  and  has  been  justly  called  'The  cradle  of  the 
Church  in  the  North  West.' 

"Twelve  years  before  Bishop  Kemper  came  to  Wiscon- 
sin, and  1 8  years  before  Nashotah  was  thought  of, 
Christian  Indians,  under  an  ordained  deacon, — supposed 
at  the  time  to  be  of  their  own  blood, — a  translator  of 
the  ancient  Liturgy  and  Prayer  Book,  was  using  it  in 
the  log  Church  of  their  own  construction.  Later  a  frame 
building  took  the  place  of  the  log  Church.  And  to  this 
Church  of  the  Oneidas  long  afterwards— but  still  50 
years  in  the  past — Adams  and  Breck  walked  from  Nas- 
hotah to  be  made  priests  by  the  Apostolic  Kemper. 

"The  log  Church,  and  the  frame  building  which  took 
its  place,  have  now  disappeared.  The  large  stone  struc- 
ture, the  lesult  of  many  years  of  patient  self-denial  was 
at  last  set  apart  to  the  perpetual  service  of  Almighty  God. 
The  preparations  for  the  consecration  showed  that  the 
spirit  of  self-sacrifice  and  zeal  for  the  honor  of  God's 
House  still  remained  among  the  Oneidas.  'My  house 
first,  and  then  God's'  is  not  an  Oneida  motto,  and  their 
stately,  well-appointed  Church  building  is  just  the  reverse 


THE    REV.  P.   W.  MERRILL.  323 

of  what  is  too  often  seen  in  comparatively  wealthy  par- 
ishes. On  the  27th  day  of  October,  1897,  the  Church  was 
ready  for  consecration.  The  walls  and  ledges  were  out- 
lined with  green  garlands.  In  each  window  was  placed 
a  miniature  tree.  The  floor  was  covered  with  cedar 
twigs ;  it  gave  the  effect  of  a  mossy  carpet,  and  filled  the 
Church  with  the  fragrance  of  nature's  incense.  The  new 
choir  seats  were  made  of  oak.  The  Reredos  and  hand- 
some Credence  were  memorial  gifts  from  the  people,  the 
Bishop  and  Clergy  of  the  Diocese,  for  the  Rev.  Solomon 
S.  Burleson. 

''On  the  Altar  stands  a  simple  Cross.  It  is  of  wood 
only,  rather  unimposing  in  its  size  and  design,  and  at 
first  glance  looks  out  of  keeping  with  its  surroundings; 
but,  on  account  of  its  associations,  it  will  never  be  re- 
placed by  another.  It  is  the  old  Altar  Cross  of  St. 
George's  in  East  London.  During  the  stormy  scenes  of 
the  riots  there  many  years  ago,  it  was  torn  from  its  place 
by  the  mob,  and  rescued  from  the  street  by  Mr.  Paget,, 
and  given  by  his  wife  to  Bishop  Brown,  with  the  hope  ex- 
pressed that  it  might  find  some  quiet  resting  place,  and  so 
it  came  to  Oneida. 

"The  consecrator  of  the  Church  was  the  present  Bishop 
of  Fond  du  Lac,  the  Rt.  Rev.  Charles  C.  Grafton.  On 
his  arrival  at  the  Church,  he  was  received  by  the  Wardens 
and  Vestry.  The  scene  in  and  around  the  Church,  as  the 
Bishop  knocked  for  admittance,  was  most  impressive. 
The  large  vested  choir,  headed  by  the  Bishop  and  Clergy, 
proceeded  up  the  aisle  repeating  the  24th  Psalm.  Such  a 
congregation  is  rarely  seen  in  an  American  Church. 
Here  were  gathered  fully  one  thousand  Indians,  all  dutiful 
and  tractable  and  devoted  to  the  Church  with  a  childlike 


324  THE    ONEIDAS. 

faith.  After  the  Rite  of  Consecration,  there  was  a  sol- 
emn procession  of  the  choir,  the  Clergy  and  Bishop 
around  the  whole  interior  of  the  Church,  singing  hymns 
in  the  Indian  language.  The  Bishop  was  Celebrant  and 
Preacher.  His  sermon  was  beautiful  in  its  simplicity,  the 
subject  being  'The  Church — Man's  meeting-place  vrith 
God.' 

"The  most  impressive  musical  feature  of  the  service 
was  the  singing  of  the  Te  Deum  in  the  Oneida  language 
at  the  close,  as  an  act  of  thanksgiving.  It  was  sung,  as 
has  always  been  customary,  as  a  solo  by  the  leader  of  the 
choir,  and  between  the  verses  the  entire  congregation 
joined  in  a  three-fold  Alleluia.  After  the  service  the 
Bishop,  sitting  in  his  chair  before  the  chancel,  received 
the  tribe.  Hundreds  passed  him  in  little  less  than  an 
hour.  Young  men  and  women,  mothers  with  babes  in 
their  arms,  tottering  old  age  and  toddling  infants,  all 
stopping  a  moment  to  clasp  the  Bishop's  hand  and  for  a 
word  of  blessing.  Such  were  the  ceremonies  attending 
the  completion  of  Hobart  Church,  or  as  it  was  called  in 
the  sentence  of  consecration,  'The  Church  of  the  Holy 
Apostles.' 

"How  Williams  and  Cadle,  Davis,  Goodnough,  and 
Burleson  would  have  rejoiced  to  see  the  seed  they  planted 
and  watered  with  their  tears,  now  a  noble  tree  for  the 
shelter  of  God's  children.  One  might  ask  why  build  so 
large  a  Church  in  this  far-away  part  of  the  Mission  field? 
The  answer  is  that  the  Church  is  none  too  large  for  the 
congregation.  On  Festivals  it  is  filled  to  its  utmost  ca- 
pacity, and  there  is  a  large  congregation  on  all  ordinary 
Sundays.  When  we  remember  that  in  order  to  go  to 
Church,  the  Indians  have  not  to  walk  a  few  blocks,  or 


The  Rt.  Rev.  C.  C.  Grafton,  D.D.,  Bishop  of  Fond  du  Lac 


THE    REV.  F.   IV.  MERRILL.  325 

ride  in  the  cars  as  city  folk  do,  but  come  from  many  miles 
and  often  on  foot,  the  large,  regular  attendance  speaks 
well  for  their  Christian  principles. 

"Among  the  1,200  who  belong  to  the  Church,  there 
are  400  communicants,  and  all  on  the  Reservation  are 
baptized.  They  form  an  excellent  body  of  Churchmen 
as  loyal  to  their  Church,  and  as  faithful  in  their  Christian 
lives,  as  any  congregation  in  the  land." 


326  THE    ONBIDAS. 


Chapter   XXV. 
Onan-gwat-go. 

A  prominent  figure  among  the  Oneidas  is  the  Rev.  Cor- 
nelius Hill.  A  few  rods  from  his  present  comfortable 
frame  building  stood  the  log  house  in  which  he  was  born 
Nov.  13,  1834.  He  has  been  described  as  a  bright,  black- 
eyed  boy  endowed  with  all  the  virtues  of  his  own  race 
and  destined  to  engraft  into  his  character  many  of  those 
of  the  white  man. 

When  he  was  about  ten  years  old  there  came  to  Oneida, 
for  ordination  to  the  priesthood,  the  founders  of  Nas- 
hotah  House,  the  Rev.  James  Lloyd  Breck,  and  the  Rev. 
William  Adams.  On  their  return  to  Nashotah  they  were 
accompanied  by  three  Indian  lads ;  among  them  Cornelius 
Hill.  For  five  years  he  remained  there  acquiring  a  mas- 
tery of  the  English  language  and  what  was  to  prove  the 
foundation  of  a  priestly  life.  At  the  age  of  13,  while  at 
Nashotah,  he  was  sent  for  to  be  honored  by  his  clan,  the 
Bear,  as  Chief.  A  national  feast  was  given  in  his  honor, 
after  the  previous  impressive  ceremony,  at  which  all  the 
Oneida  clans,  the  Bear,  Wolf,  and  Turtle,  were  present. 
This  was  considered  a  fair  omen  for  his  future  life. 

It  has  now  run  to  more  than  three  score  and  ten,  during 
which  time  he  has  kept  the  love  and  esteem  of  his  people. 
Onan-gwat-go,  "Great  Medicine,"  the  name  given  him  at 
that  time,  was  the  youngest  and  last  chosen  chief  of  a 
noble  line  of  ancestors.  Various  honors  from  time  to 
time  have  been  conferred  upon  him.     For  a  number  of 


ONAN-GWAT-GO.  327 

years  he  was  made  treasurer  of  the  annuities  paid  by  the 
United  States  Government.  He  was  chosen  with  one 
other  to  take  the  census  of  the  tribe,  which  in  1856  num- 
bered 1,000.  The  last  census  gives  the  population  of 
Oneida  as  a  little  over  2,000.  Chief  Hill  was  chosen 
Sachem  of  the  Tribe,  and  held  the  office  for  sev- 
eral years.  He  was  early  chosen  a  delegate  to  our  Church 
Councils,  and  he  has  loyally  upheld  her  missionaries  since 
the  time  of  Bishop  Kemper. 

His  heart  has  centered  in  the  Church  where  for  more 
than  thirty  years  he  has  acted  as  interpreter,  and  very 
few  are  the  Sundays  during  that  long  period  on  which 
he  has  failed  to  stand  by  the  Missionary  to  interpret  to 
his  people  the  Word  of  God.  He  also  for  nearly  thirty 
years  served  with  credit  as  organist  at  the  church. 

When  about  eighteen  years  of  age  he  began  to  go  with 
the  chiefs  to  Council  and  received  honor  from  them. 
When  he  was  a  very  young  man  there  was  some  opposi- 
tion to  an  earnest  Missionary  who  was  opposing  the  sale 
of  their  lands  and  the  removal  of  their  tribe.  Lawless 
Indians  instigated  by  Government  agents  made  menacing 
speeches  advocating  the  removal  of  their  Missionary,  the 
Rev.  Edward  A.  Goodnough.  Chief  Hill  quietly  said, 
"Well  if  you  do  get  rid  of  the  Missionary,  it  will  be  over 
my  dead  body."  It  was  by  his  brave  support  that  the 
Missionary  was  protected,  and  it  is  due  to  both,  that  the 
Oneidas  remained  unmolested  in  their  peaceful  homes 
to-day. 

In  order  to  show  that  the  Oneidas  have  not  purchased 
this  peace  without  a  struggle,  we  quote  from  an  article 
written  many  years  ago  by  Chief  Hill,  when  an  attempt 
was  made  to  remove  the  Indians  farther  West,  and  much 
pressure  was  brought  to  bear  upon  all  the  chiefs  to  sell 


328  THE    ONBIDAS. 

their  lands.  He  describes  the  life  and  manners  of  his 
people  in  the  past  and  shows  their  steady  advancement  in 
the  paths  of  civilization,  and  then  very  justly  says: 

"The  whites  are  not  willing  to  give  us  time  to  become 
civilized,  but  we  must  remove  to  some  barbarous  coun- 
try as  soon  as  civilization  approaches  us.  The  whites 
claim  to  be  civilized,  and  from  them  we  must  learn  the 
arts  and  customs  of  civilized  life.  The  civilization  at 
which  I  and  the  greater  part  of  my  people  aim,  is  one  of 
truth  and  honor;  one  that  will  raise  us  to  a  higher  state 
of  existence  here  on  earth  and  fit  us  for  a  blessed  one  in 
the  next  world.  For  this  civilization  we  intend  to  strive 
— right  here  where  we  are — being  sure  that  we  shall 
find  it  no  sooner  in  the  wilds  beyond  the  Mississippi. 
'Progress'  is  our  motto,  and  you  who  labor  to  deprive  us 
of  this  small  spot  of  God's  footstool,  will  labor  in  vain. 
We  will  not  sign  your  treaty;  no  amount  of  money  can 
tempt  us  to  sell  our  people.  You  say  our  answer  must 
be  given  to-day.  You  can't  be  troubled  any  longer  with 
these  Council  Meetings.  You  shall  have  your  wish.  It 
is  one  that  you  will  hear  every  time  you  seek  to  drive  us 
from  our  lands — No !" 

Many  years  afterwards  in  fulfilment  of  his  earnest  de- 
sire, Cornelius  Hill  after  long  and  faithful  service  in  the 
Church,  having  the  confidence  and  respect  of  the  entire 
Nation,  and  with  suitable  preparation  was  on  June  27, 
1905,  ordained  to  the  sacred  office  of  deacon.  It  was  a 
notable  day  among  the  Oneidas  when  their  Chief,  one  of 
their  own  Nation,  and  the  first  Oneida,  was  to  have  part 
in  such  a  ceremony.  The  Bishop  and  other  clergy  were 
met  at  the  station  with  the  band  playing  and  a  full  escort 
of  loyal  Indians. 

The  Church  services  were  attended  by  the  tribe  in  large 


ON  AN -GW  AT -GO.  329 

numbers  from  all  parts  of  the  Reservation,  and  from 
other  long  distances.  There  had  been  at  half  past  six  a 
celebration  of  the  Holy  Communion,  the  Rev.  B.  Talbot 
Rogers,  of  Grafton  Hall,  Fond  du  Lac,  being  celebrant. 
At  10  o'clock,  Morning  Prayer  was  said,  and  a  class  for 
Confirmation  presented  to  the  Bishop.  The  ordination 
service  was  at  11  o'clock.  The  candidate  was  presented 
by  the  Missionary  in  charge,  the  Rev.  Solomon  S.  Burle- 
son. Besides  Bishop  Grafton  and  the  Missionary,  those 
who  assisted  in  the  service  were  the  Rev.  Dr.  Dafter,  the 
Rev.  H.  L.  Burleson,  and  the  Rev.  B.  T.  Rogers. 

The  Gospel  was  read  by  Cornelius  Hill  in  the  Mohawk 
language ;  he  also,  as  usual,  took  the  part  of  interpreter. 
But  the  shadow  of  a  great  sorrow  is  said  to  have  rested 
on  him  and  all  the  people  in  sympathy.  An  epidemic  had 
broken  out  among  the  children ;  six  had  died  within  a  few 
days,  among  them  the  youngest  child  of  Cornelius  Hill, 
and  the  funeral  was  appointed  for  that  afternoon.  Says 
one  in  describing  the  day : 

"While  it  was  one  of  great  rejoicing  because  of  the 
spiritual  gift  to  be  dispensed  to  him,  it  was  also  a  day  of 
sadness  of  heart,  for  his  infant  son  lay  dead  at  home  wait- 
ing burial  after  the  service  of  ordination. 

"Mr.  Hill  took  his  place  by  the  side  of  the  Bishop,  and 
proceeded  to  interpret  the  sermon ;  but  when  he  came  to 
the  words  addressed  to  himself,  strong  and  reserved 
Indian  that  he  is,  he  simply  covered  his  face  and  sobbed. 
In  the  church  no  sound  was  heard,  and  not  an  eye  was 
raised.  One  could  feel  the  sympathy  extended  to  him 
from  all  hearts.  But  in  a  few  moments  he  regained  his 
composure  and  went  on  with  the  calmness  of  a  soul  rest- 
ing in  God."  After  his  ordination  the  Rev.  Cornelius  Hill 
assisted  in  parish  work,  visited  the  sick  in  distant  parts  of 


330  THE    ONBIDAS. 

the  Reservation,  and  in  various  ways  was  a  faithful  co- 
worker with  those  under  whom  he  served  as  deacon. 

As  interpreter  Mr.  Merrill  thus  describes  him:  "As  a 
Minister  of  the  Church  he  impresses  one  with  a  sense  of 
his  earnestness  and  spirituality,  as  vested  in  cassock,  sur- 
plice and  stole,  quietly  and  without  self-consciousness,  he 
takes  his  part  in  the  service.  He  interprets  the  lessons 
from  the  English  Bible  into  the  Oneida  tongue  with  a 
most  remarkable  fluency.  There  are  comparatively  few 
words  in  the  Oneida  language,  and  an  English  sentence  is 
therefore  difficult  to  translate.  Paragraph  by  paragraph 
is  the  message  of  the  preacher  repeated  with  much  elo- 
quence and  feeling." 

It  is  said  to  be  deeply  interesting  to  see  Onan-gwat-go 
standing  by  the  Missionary,  his  face  turned  toward  the 
speaker  as  he  listens  attentively,  and  then  turning  to  the 
people,  speaks  to  them  of  the  things  of  God.  Now  and 
then  one  hears  in  the  midst  of  the  soft  flow  of  the  Oneida 
syllables  an  English  word,  for  which  there  is  no  Oneida 
equivalent.  A  feature  that  is  always  refreshing  is  the 
close  sympathy  of  the  interpreter  with  the  spirit  of  his 
message.  Nothing  is  so  bracing,  so  inspiring,  so  glad- 
dening to  him  as  hearing  a  real  message,  words  that  come 
straight  from  God  and  go  straight  to  the  hearts  of  the 
listeners. 

A  few  years  later  a  far  more  impressive  ceremony  was 
to  take  place  in  the  stately  stone  church.  The  Christian 
soldier,  the  Rev.  Cornelius  Hill,  had  proved  himself 
worthy  the  trust  reposed  in  him,  and  after  eight  years  of 
faithful  service  in  the  Courts  of  the  Lord  as  deacon,  he 
was  about  to  receive  a  higher  order  in  the  ministry,  that 
of  priest.  His  ordination  occurred  on  St.  John  Baptist's 
Day,  June  24,  1903.    The  Indians,  giving  up  all  work  to 


ON  AN -GW  AT -GO.  331 

make  a  holiday  of  this  great  event,  came  from  all  parts  of 
the  Reservation.  A  special  train  from  Green  Bay  brought 
from  sixty  to  seventy  people  to  attend  the  ceremony. 
With  them  was  the  Rt.  Rev.  Bishop  Grafton  and  the  Rt. 
Rev.  Bishop  Weller,  Bishop  Coadjutor  from  Fond  du 
Lac,  and  as  many  as  twelve  of  the  clergy  from  various 
parts  of  the  diocese. 

The  usual  escort — Missionary,  Indians,  and  band  went 
to  the  station  to  meet  their  guests,  the  band  playing  a 
welcome.  "The  Missionary  on  a  white  charger,"  it  is 
said,  "appeared  as  grand  marshall  as  well  as  spiritual 
adviser."  Bishop  Grafton  had  become  very  much  inter- 
ested in,  and  attached  to,  the  Oneidas.  As  he  stepped 
from  the  train  he  was  seen  to  wave  his  acknowledgment 
to  the  band.  After  a  few  words  to  the  mission  staff,  and 
old  friends  among  the  Indians,  carriages,  and  every 
available  wagon  sent,  was  filled.  Some  started  ahead  on 
foot  as  the  long  procession  was  formed,  the  band  playing 
as  they  took  up  their  march  back  to  the  Mission  half  a 
mile  away. 

They  reached  the  Mission  at  11  o'clock,  and  in  a  few 
moments  the  large  church  was  completely  filled  with 
visitors  and  the  usual  worshippers.  From  the  choir- 
room  the  soft  voices  of  the  choir  began  the  processional 
hymn ;  soon  the  procession  entered  the  main  door  of  the 
church  with  cross  and  banners,  the  low  sweet  tones  of  the 
cornet  proclaiming  their  coming. 

It  was  a  rare  and  peculiar  event  that  was  about  to  take 
place  and  one  causing  deep  interest  in  the  hearts  of  many, 
For  an  Indian  Chieftain,  the  last  of  his  line  in  a  once 
powerful  Nation,  to  be  so  appointed,  was  now  to  be  in- 
vested with  full  Orders  in  the  Church.  No  ceremony, 
we  are  told,  even  in  the  Cathedral  city  had  exceeded  in 


332  THE    ONBIDAS. 

pomp  that  which  transformed  a  descendant  of  the  Ameri- 
can Indian  into  a  spiritual  leader.  The  rich  vestments  of 
the  Bishop  and  attending  priests,  the  reverent  and  digni- 
fied ceremonial  of  the  service,  are  said  to  have  formed 
a  striking  contrast  with  the  environment.  Then  more 
thrilling,  as  a  climax,  there  floated  through  the  church 
the  weird  music  that  had  come  down  from  an  almost  for- 
gotten age,  and  the  more  weird  words  of  the  Oneida 
tongue  with  which  the  Gloria  in  Excelsis  and  the  solemn 
Te  Deum  were  sung. 

Clergy  and  scores  of  visiting  laity  alike  were  thrilled 
by  the  solemnity  of  the  whole  service.  All  eyes  were 
riveted  on  the  tall  figure  of  the  candidate  when  the  time 
came  for  him  to  proceed  to  the  chancel,  and  then  upon 
the  venerable  Bishop,  loved  for  so  many  years  by  his  dio- 
cese, who  was  to  conduct  the  solemn  Laying  on  of 
Hands,  and  celebrate  the  Holy  Eucharist.  The  ordina- 
tion sermon  was  preached  by  the  Rev.  William  B.  Thorn, 
rector  of  St.  Paul's  Church,  Marinette.  Joel  B.  Archi- 
quette,  a  young  Oneida,  acted  upon  this  occasion  as  in- 
terpreter. The  text  was  from  i.  Timothy,  3:13.  "They 
that  have  used  the  office  of  a  deacon  well  purchase  to 
themselves  a  good  degree."  He  said,  that  all  earthly 
favors  paled  before  that  which  was  to  be  given  to-day. 
The  office  of  priest  is  the  most  excellent  a  man  can  re- 
ceive. 

During  the  first  part  of  the  sermon  the  ordinand  sat 
before  the  chancel,  but  as  the  preacher  finished  his  re- 
marks to  the  congregation,  the  Indian  chief  rose  and 
stood  attentive  to  the  words  addressed  to  him  personally. 
Something  of  the  stoicism  of  the  old  tribal  days  appeared 
to  have  had  its  logical  transformation  into  the  sincerity  of 
Christian  purpose  as  the  chieftain  stood  there  rigidly 
before  his  brother  of  the  cloth.     The  preacher  said : 


ON  AN -GW  AT -GO.  333 

"To  the  holy  office  of  Priest  my  brother,  you  are  to  be 
admitted.  For  eight  ytdis  you  have  used  the  office  ot  a 
deacon  well.  Your  faithful  work  is  known  to  all,  and 
while  you  may  be  tempted  to  shrink  back  and  say,  'Who 
is  sufficient  for  these  things?  1  am  not  worthy  of  the 
priesthood/  yet  judged  by  St.  Paul's  rule,  you  have  pur- 
chased this  good  degree.  And  this  will  bring  with  it  new 
care  and  new  responsibilities.  But  judging  from  the 
past,  we  look  to  your  future  ministry  in  this  higher  order 
with  hope,  satisfied  that  it  will  bear  much  fruit. 

"You  hold  a  high  position  among  your  people ;  as  their 
chief  you  command  their  respect  and  obedience  in  tem- 
poral things ;  to-day  you  become  a  spiritual  chief.  Your 
duty  is  to  rally  the  people  around  you,  raise  the  war-cry 
of  the  Prince  of  Peace,  and  lead  them,  men,  women,  and 
children,  against  the  enemies  of  their  souls.  You  are  to 
show  them  how  to  fight  these  enemies,  and  this  you  will 
do  by  your  teaching.  You  will  tell  them  in  public  and  in 
private  what  things  to  do  and  what  not  to  do;  what  to 
think  and  what  not  to  think.  You  will  point  them  to  the 
Sacraments  tor  help  in  all  their  affairs.  And  because 
you  will  be  a  priest,  they  will  listen  to  you.  They  wii. 
know  that  you  speak  as  you  are  told  by  God.  But  there 
is  a  stronger  way  than  teaching  to  appeal  to  your  people. 
Show  that  you  believe  what  you  teach  by  living  as  Christ 
would  have  you  live.  Be  good  and  true  and  noble  and 
brave.  Always  remember  that  your  ordination  was  on 
St.  John  Baptist's  Day.  .Study  his  life;  see  how  good 
and  true  he  was.  Ask  God  to  make  you  like  him,  that 
you  may  live  as  he  lived,  and  preach  as  he  preached,  with- 
out fear  of  man." 

Following  the  sermon  came  the  presentation  of  the 
ordinand  by  the  Rev.  Walter  R.  Gardner,  Archdeacon  of 


334  THE    ONBIDAS. 

Algoma;  then  the  Litany  sung  by  the  Rev.  Henry  S. 
Foster,  rector  of  Christ  Church,  Green  Bay;  then  the 
Introit,  an  Indian  chant,  and  the  Holy  Eucharist  in 
English.  At  the  conclusion  of  the  service  the  Bishop 
presented,  on  behalf  of  the  Tribe,  a  gold  watch  to  the 
newly  ordained  priest.  Then,  seated  in  front  of  the 
chancel  for  the  usual  reception  of  the  Tribe,  big  and 
little,  down  to  the  smallest  papoose,  came  forward  to 
shake  hands  with  the  Bishop  and  to  receive  from  him  a 
kind  word,  or  a  blessing.  They  then  filed  out  ofcthe 
church  and  scattered  for  lunch  served  by  the  guild 
women;  and  to  pass  the  day  in  various  ways. 

Chief  Onan-gwat-go,  now  the  Rev.  Cornelius  Hill, 
was  at  the  time  of  his  ordination  in  his  sixty-ninth  year, 
and  is  said  to  have  resembled  the  portraits  of  some  of 
the  old  chiefs  that  hang  in  the  State  Historical  Society 
at  Madison,  Wisconsin.  He  is  tall  and  straight,  with 
quiet,  cordial  manner,  thoroughly  self-possessed,  and 
with  a  genial  smile  that  wins  the  friendship  of  all  with 
whom  he  comes  in  contact.  There  is  a  bronze  tinge 
to  his  face;  his  hair  is  iron-gray.  He  has  a  wife  who 
has  not  yet  learned  to  speak  the  English,  and  eight 
children.  His  children  are  receiving  a  good  education; 
after  finishing  the  schools  at  Oneida,  at  Hampton, 
and  other  Indian  schools  away  from  the  Reservation. 
Though  the  Rev.  Cornelius  Hill  will  have  a  missionary 
stipend,  it  is  only  the  small  sum  of  $150  per  annum;  so 
his  main  support  must  come  from  his  well  cultivated 
farm. 


The  Rev.   Cornelius  Hill-Onan-gwat-g:o,   Chief  and  Priest 


EDUCATIONAL   ADVANTAGES.  335 


Chapter  XXVI. 
Educational  Advantages. 

As  the  Indians  advanced  in  civilization  there  was  great 
necessity  for  higher  educational  privileges.  On  a  Res- 
ervation ten  miles  by  twelve  in  extent,  besides  the  Mission 
School  there  were  but  four  or  five  scattered  district 
schools  sustained  by  the  Government.  The  Rev.  Edward 
Goodnough,  and  other  missionaries  before  him,  had  again 
and  again  pleaded  for  a  large  Government  School  cen- 
trally located,  but  in  vain.  It  remained  for  the  Rev.  Mr. 
Burleson  to  so  state  the  matter  that  his  petition  was 
finally  granted.  Before  entering  on  his  work  at  the  Mis- 
sion he  visited  it,  to  ascertain  their  most  pressing  needs, 
and  went  himself  to  Washington,  to  present  the  cause  of 
the  people  to  the  Commissioner  of  Indian  Affairs,  who 
promised  to  take  the  matter  to  headquarters. 

After  the  delay  of  a  year  or  two  more,  their  request 
was  considered,  and  the  much  needed  Government  Board- 
ing School  allowed  under  certain  considerations.  Soon 
after  the  passage  of  the  "Dawes  Allotment  Act,"  it  is 
said,  "A  Commissioner  appointed  by  the  President  was 
sent  to  the  Reservation,  to  explain  the  provisions  of  the 
law  and  to  induce  the  Oneidas  to  take  advantage  of  it." 
At  a  Council  with  the  Indians  this  matter  was  thoroughly 
discussed.  One  of  the  inducements  held  out  was,  that  if 
they  would  take  their  lands  in  severalty,  he,  the  Commis- 
sioner, would  recommend  to  the  President  and  Secre- 
tary of  the  Interior  that  a  boarding  school  should  at  once 


336  THE    ONEIDAS. 

be  established  on  the  Reservation.  These  recommenda- 
tions were  favorably  considered,  and  in  the  allotment  of 
lands  that  soon  followed,  a  tract  near  the  centre  of  the 
Reservation  was  reserved  for  a  school  site.  It  was  not, 
however,  until  the  spring  of  1892  that  the  erection  of  the 
first  school  buildings  was  commenced. 

In  July  Charles  F.  Pierce,  a  superintendent  of  several 
years'  experience,  who  had  successfully  organized  an 
Indian  boarding  school  among  the  Sioux  in  the  West,  was 
sent  to  the  Reservation,  under  orders  from  the  Commis- 
sioner of  Indian  Affairs,  to  superintend  the  principal 
buildings,  and  to  make  plans  and  estimates  for  the  con- 
struction of  other  buildings,  also  for  furniture  and  neces- 
sary school  supplies.  The  buildings  were  at  first  de- 
signed to  accommodate  eighty  pupils,  but  when  ready 
to  be  opened  for  use,  March  2jy  1893,  it  was  found  that 
the  number  of  applicants  far  exceeded  the  capacity  of  the 
school.  Could  better  evidence  be  given  of  their  need 
for  such  a  school? 

The  accommodations,  have  been  increased  from  time 
to  time  until  at  present  we  are  told,  their  capacity  admits 
of  two  hundred  and  twenty-five  pupils,  and  the  property 
is  valued  at  about  $65,000.  There  are  seven  brick  and 
twelve  frame  buildings,  well  equipped  with  all  the  mod- 
ern conveniences  and  appliances;  such  as  steam  heat, 
electric  light,  water  and  sewer  systems.  The  cluster  of 
buildings  is  delightfully  situated  on  a  high  ridge  nearly 
opposite  Hobart  Mission,  yet  at  some  distance  across 
Duck  Creek.  This  is  now  spanned  by  a  substantial  Gov- 
ernment bridge  that  has  taken  the  place  of  the  more 
rustic  one  of  logs.  The  buildings  can  readily  be  seen 
from  all  directions,  and  it  is  said :  "Its  fine  brick  Assem- 
bly Hall,  over  which  floats  the  American  flag,  presents  a 
pleasing  as  well  as  patriotic  appearance." 


The   United   States   Government    Boarding   School 


The   Assembly   Hall,    Government   Boarding   School 


EDUCATIONAL    ADVANTAGES.  337 

The  following  graphic  description  of  the  place  and 
work  going  on  at  the  school  has  recently  come  to  us 
through  a  dispatch  to  one  of  the  public  papers : 

"Upon  entering  the  grounds,  the  Superintendent's 
office  and  home,  a  plain  red  brick  building,  is  seen  at  the 
right.  A  short  walk  from  this  is  the  Assembly  Hall, 
with  its  well  equipped  grade  school-rooms  and  a  fine 
lecture  hall.  Beyond  this  is  the  Oneida  Club  House,  a 
frame  building  where  seventeen  of  the  employes  have 
made  a  cozy  home.  Directly  north  is  the  Hospital  which 
rarely  has  occasion  to  shelter  more  than  two  or  three 
patients  at  a  time. 

"About  the  centre  of  the  grounds  are  three  dormitories 
for  big  boys,  little  boys,  and  girls  respectively.  The 
largest,  the  girls'  dormitory,  contains  the  kitchen  and  din- 
ing-room. Had  it  been  the  time  for  the  "sand  man,"  the 
upper  rooms  and  long,  single  white  beds  with  snowy 
coverlets,  would  have  proved  inviting.  The  kitchen,  with 
its  immense  oven  and  piles  of  dish-pans,  suggests  a  divi- 
sion of  labor.  The  pantry,  with  two  hundred  and  fifty 
beautiful  loaves  of  freshly  baked  bread,  and  the  dining- 
room,  with  numerous  tables  covered  with  white  oil-cloth 
and  set  with  white  ware,  gives  pleasure  to  look  upon. 

"Other  attractions  are  the  commissary  building,  con- 
taining generous  stores  of  nearly  everything  in  the  mar- 
ket ;  the  steam-laundry ;  the  sewing-room  with  its  sugges- 
tive motto,  'A  stitch  in  time  saves  nine';  the  light  and 
boiler  plant;  the  blacksmith  and  carpenter  shops.  The 
present  Superintendent,  Joseph  C.  Hart,  has  a  corps  of 
twenty-five  school  employes,  of  whom  his  wife  is  head 
teacher.  All  are  efficient  teachers,  enthusiastic  cham- 
pions, and  warm  friends  of  the  Indians,  Five  of  them 
belong  to  the  race  which  they  are  teaching.     Two  hun- 


338  THE    ONBIDAS. 

dred  black-haired,  dark-eyed  Indian  boys  and  girls,  rang- 
ing from  six  to  fourteen  years,  complete  the  census  of 
the  Oneida  Government  School. 

"With  the  exception  of  the  Indian  employes,  all  posi- 
tions are  secured  through  the  Civil  Service  Commission. 
The  course  of  study  is  especially  prepared  to  give  the 
Indian  child  a  knowledge  of  the  English  language,  and 
to  equip  him  with  the  ability  to  become  self-supporting  as 
soon  as  possible.  The  studies  include  mostly  those 
taught  in  graded  schools.  The  industrial  work  consists  of 
farming,  gardening,  care  of  stock,  and  the  use  of  tools 
for  the  boys;  cooking,  washing,  ironing,  sewing,  and 
lace-making  for  the  girls.  Half  of  the  pupils  assemble 
in  the  morning  for  grade  work,  while  the  other  half  are 
acquiring  the  industrial  training.  This  is  reversed  in  the 
afternoon.  At  play-time,  the  same  as  with  white  chil- 
dren, the  girls  enjoy  basket-ball  and  the  boys  baseball,  or 
both  join  in  a  game  of  tennis. 

"Uncle  Sam  provides  liberally  for  the  children;  for 
they  are  given  three  uniforms,  one  for  work,  one  for 
school,  and  a  'Sunday  best/  These  are  replaced  as  fre- 
quently as  wear  necessitates.  A  variety  of  wholesome 
food  appears  in  varied  form  each  day,  with  turkey  din- 
ners for  holidays.  English,  on  entering  the  school,  is 
with  some  of  the  younger  children  an  unknown  tongue; 
but  it  is  acquired  so  easily,  that  they  are  able  to  use  it  in 
ordinary  conversation  in  a  few  weeks.  The  saying  that 
'an  Indian  never  forgets'  proves  true  in  what  he  so  read- 
ily retains.  Penmanship  and  drawing  are  fine  arts  with 
him,  and  all  imitative  knowledge  is  acquired  without  diffi- 
culty, while  arithmetic  is  his  great  bugbear.  Discipline 
is  the  easiest  part  of  the  work  with  the  Oneida.  The 
children  are  docile,  giving  little  occasion  for  correction 
or  punishment." 


EDUCATIONAL    ADVANTAGES.  339 

Says  a  gentleman  of  Green  Bay  long  familiar  with  the 
Indians :  "The  change  of  condition  among  the  Oneidas 
towards  civilization  has  been  gradual,  yet  steady.  But 
during  the  past  ten  or  twelve  years  the  improvement  has 
been  more  marked  and  wonderful.  The  Oneida  has 
made  more  advancement  since  Government  began  to  take 
active  interest  in  the  education  of  their  children  than 
during  the  whole  of  my  acquaintance  with  them,  which 
has  extended  over  a  period  of  forty  years. 

"In  making  this  statement  I  do  not  wish  to  detract 
one  iota  of  credit  due  the  Mission  Schools,  which  have 
existed  on  the  Reservation  for  many  years.  Their  line 
of  duty  has  been  similar  to  that  of  the  Government 
schools,  and  the  Missionaries  have  accomplished  much  in 
the  way  of  laying  a  foundation  upon  which  others  are 
building.  However,  it  is  an  established  fact  that  educa- 
tion with  its  more  enlarged  advantages  and  influences,  is 
the  factor  that  has  placed  the  Indians  in  their  present 
prosperous  condition.  Education  and  enlightenment  is 
doing  for  them  what  it  has  done  for  other  races,  and  they 
are  fast  taking  their  places  along  with  their  white  breth- 
ren in  the  various  walks  of  life." 

A  mission  school  has  long  been  taught  by  the  Mission- 
ary in  charge,  or  some  member  of  his  family,  since  the 
first  settlement  of  the  Reservation,  and  too  much  praise 
cannot  be  awarded  them  for  their  patience  under  diffi- 
culties. To  the  teacher  and  pupil  it  was  long  like  speak- 
ing to  one  another  in  an  unknown  tongue.  For  in  those 
early  days  of  the  Mission  even  the  parents  scarcely  under- 
stood a  word  of  English,  or,  in  a  majority  of  cases, 
could  be  the  least  aid  to  their  children. 

Let  us  consider  the  confinement  to  the  poor  little  fleet- 
footed  Indian  child  accustomed  to  roam  about  as  free  as 


340  THE    ONBIDAS. 

a  fawn ;  like  his  parent  before  him,  far  more  in  love  with 
everything  connected  with  nature — the  trees,  birds,  ani- 
mals, and  every  sylvan  nook  on  the  Reservation.  Then 
what  must  it  have  been  for  such  a  child  to  feel  com- 
pelled, for  certain  long  weariful  hours  to  confine  himself 
to  study,  to  twist  his  tongue  into  forming  unfamiliar  Eng- 
lish words?  Cannot  we  imagine  what  a  joyous  shout  a 
real  Indian  war-whoop,  he  would  feel  inclined  to  give 
when  released  from  the  thraldom  of  school?  And  yet, 
little  by  little,  precept  upon  precept,  they  in  time  learned 
self-discipline,  to  care  for  their  studies,  love  their  teacher, 
and  feel  a  deeper  interest  in  both  school  and  Church,  as 
they  were  early  taught  their  principles. 

The  little  Mission  School  of  the  Church,  of  which  the 
daughter  of  the  Missionary  is  the  teacher,  has  for  its  spe- 
cial purpose  at  the  present  time  the  bringing  of  the  chil- 
dren under  the  influence  of  the  Church.  This  is  what 
they  cannot  have  at  the  Government  School ;  besides,  the 
children  must  live  at  the  latter  place  which  takes  them 
away  from  home  for  ten  months  in  the  year. 

We  are  sure  that  our  readers  would  not  think  all  Indian 
children  dull  and  uninteresting  could  they  see  the  bright 
and  merry  group  of  the  little  pupils  of  the  Mission 
School. 

The  Rev.  Mr.  Goodnough  instituted  the  Mission  School 
many  years  before  the  Government  made  any  provision 
for  the  education  of  the  Oneida  children.  The  older  peo- 
ple who  had  been  educated  under  his  careful  and  devoted 
interest  were  greatly  pleased  when  the  school,  which  had  . 
reverted  to  Government  charge  was  again,  in  September, 
1898,  put  in  charge  of  the  Church.  The  Mission 
School  has  certainly  accomplished  in  the  past,  and  we 
hope  that  it  may  be  the  same  for  the  future,  much  in  the 


HE  \ 

N^VERSITY.  I 

OF 


.„i   J£i' 


EDUCATIONAL    ADVANTAGES.  341 

way  of  laying  a  foundation  upon  which  others  are  build- 
ing. Many  a  well  disciplined  Christian  soldier,  though 
young  in  years,  has  gone  forth  from  the  Mission  School 
better  prepared  in  every  way,  morally,  mentally,  and  phy- 
sically, to  enter  into  the  new  and  wider  fields  opening  out 
to  him.  And  Oneida  has  reason  to  feel  proud  of  the  rec- 
ord her  students  of  both  sexes,  have  gained  at  the  Gov- 
ernment School,  Hampton,  Carlisle,  and  other  institutes 
of  learning. 

It  has  frequently  been  stated  even  in  the  halls  of  Con- 
gress and  reiterated  by  the  press  that  the  educated  Indian, 
or  returned  student  soon  again  takes  to  the  blanket  and 
habits  of  the  uncivilized  Indian.  This  statement  is  far 
from  the  truth.  In  the  first  place,  the  Indians  of  to-day, 
especially  those  of  the  Six  Nations,  are  in  a  much  higher 
state  of  civilization,  than  is  generally  supposed.  And 
they  readily  put  into  practice  whatever  knowledge  they 
have  gained  in  agriculture,  or  any  other  line  of  study 
they  may  have  pursued.  It  is  said  by  their  present  Mis- 
sionary that  as  many  as  four  hundred  of  the  Oneida 
Indians  have  already  thus  sought  to  educate  and  im- 
prove themselves. 

After  graduating  we  find  some  have  secured  positions 
in  the  Government  service,  others  have  become  teachers, 
or  trained  nurses,  and  a  few  skilled  professional  men. 
The  majority,  however,  find  employment  on  farms,  and  a 
still  larger  number,  on  returning  home,  use  the  knowl- 
edge gained  during  school  life  in  making  homes  for  them- 
selves on  their  own  land.  Foremost  in  this  class  is  Nel- 
son Metoxen,  who  after  learning  his  trade  at  Hampton, 
returned  to  Oneida  and  set  up  a  wagon  and  blacksmith 
shop.  He  has  proved  a  skilled  workman  and  a  steady, 
upright   young   man.     In   his   spare   time   he   has   also 


342  THE    ONEIDAS. 

erected  for  himself  and  family  a  very  cosy  and  comfort- 
able home  which  is  pleasing  to  see  as  the  work  of  an 
Indian.  Other  graduates  are  earning  a  comfortable  liv- 
ing at  home  as  carpenters,  stone-masons,  etc.,  and  are 
making  it  possible  for  the  people  to  improve  their  homes, 
as  they  are  doing,  with  the  help  of  their  own  skilled 
workers,  instead  of  employing  outside  artisans. 

An  educated  Oneida,  Joseph  Smith,  from  Lawrence 
University,  Appleton,  has  erected  and  is  conducting  a 
sawmill  that  is  a  help  to  many  of  the  Oneidas.  He  not 
only  finds  employment  for  a  large  number  of  the  young 
men  in  his  mill,  as  well  as  at  teaming,  but  is  of  great  help 
to  the  Indians  in  sawing  their  lumber,  principally  hard 
wood  of  a  fine  grade,  which  readily  sells  at  furniture  fac- 
tories in  neighboring  cities.  Mr.  Smith  also  conducts  a 
small  store,  and  quite  recently  has  established  a  cheese 
factory  for  those  farmers  who  find  it  too  far  to  go  to  the 
Mission  Creamery.  He  has  also  erected  a  very  fine  mod- 
ern barn  for  the  protection  and  care  of  his  own  fine  herd 
of  cattle.  This  certainly  does  not  look  like  returning  to  old 
Indian  ways.  Other  students  are  showing  ability  in  va- 
rious ways  to  put  into  active  use  what  knowledge  they 
have  acquired  while  away  at  school.  Most  marked  are 
their  modern  and  improved  methods  of  carrying  on  their 
farms  and  of  caring  for  their  cattle. 

To  encourage  this,  as  well  as  to  create  another  source 
of  enabling  the  Indians  to  care  for  themselves,  was  the 
starting  of  a  Mission  Creamery.  At  some  expense  they 
had  previously  sunk  an  artesian  well,  two  hundred  and 
thirty-three  feet  deep,  and  had  a  good  flow  of  water  for 
the  Hospital,  Mission  House  and  now  for  the  Creamery. 
For  lack  of  means  a:.d  a  suitable  building  it  was  begun  on 
a  very  small  scale.  They  remodeled  an  old  granary,  and 
had  suitable»machinery  and  water  supply  put  in. 


Young-   Creamery   Patrons 


The  Oneida  Creamery. 


The  Old-time  Log  House 


The  Metoxen  Home 


EDUCATIONAL    ADVANTAGES.  343 

Farmers  were  now  urged  to  bring  their  milk  to  the 
Creamery.  But  it  started,  we  are  told,  in  a  ridiculously 
small  way,  for  when  it  was  announced  as  in  readiness  to 
be  opened,  but  one  customer  presented  himself,  and  with 
only  seventeen  pounds  of  milk  from  two  cows.  At 
the  end  of  the  week,  however,  the  number  increased  to 
thirteen  patrons  with  695  pounds  of  milk.  After  this 
first  week  there  was  daily  received  the  milk  of  forty  cows, 
the  Indian  farmers  better  understanding  the  work  and 
pleased  with  their  pay. 

Through  generous  help  from  friends  at  the  East  kindly 
interested  in  the  Reservation,  better  cattle  were  placed 
upon  some  of  the  farms ;  part  of  the  milk  to  go  towards 
the  support  of  the  Mission  Creamery ;  and  their  building 
was  enlarged,  or  rebuilt.  And  so  the  good  work  has 
steadily  been  going  on  with  increase,  the  well  made  but- 
ter having  ready  sale  the  year  round  at  a  fair  price. 

Many  of  the  young  women  of  the  tribe  are  as  eager 
for  an  education  as  the  young  men.  They  have  proved 
apt  scholars,  both  in  a  mental  and  an  industrial  way  at  the 
Government  School  as  well  as  at  Hampton,  Carlisle,  and 
elsewhere.  Says  their  missionary :  "A  great  educational 
help  at  Oneida  is  given  by  the  Sisters  of  the  Holy  Na- 
tivity. We  believe  this  is  the  first  instance  where  any  of 
the  Sisterhoods  have  sent  their  workers  among  the  red 
men.  The  sisters  have  been  in  residence  since  1898.  In 
that  year  they  had  built  their  own  home,  and  they  have 
always  given  their  services  without  any  cost  to  the  Church 
or  Mission.  Their  work  is  not  confined  to  spiritual  min- 
istrations ;  but  with  all  the  other  workers,  they  labor  for 
the  advancement  of  the  tribe  in  everytning  that  helps 
towards  civilization. 

They  have  been  of  great  aid  in  teaching  and  providing 


344  THE    ONBIDAS. 

a  sale  of  the  beadwork  of  the  Oneida  women.  The  mak- 
ing of  beads  and  beadwork  were  among  the  industries  of 
a  far-away  past;  how  far  we  have  not  now  time  nor 
ability  to  trace,  or  to  ascertain  who  first  taught  the  In- 
dians the  use  of  beads.  It  is  a  relic  of  far  older  days 
than  can  now  readily  be  counted.  When  Asia  and 
America  were  closer  neighbors,  beadwork  is  thought  to 
have  belonged  quite  as  much  to  the  Orientals,  Turks,  and 
Egyptians  as  to  the  Indians.  Almost  every  nation  is 
found  early  to  have  had  its  beads  in  metal,  pearls,  glass 
or  chalk. 

Says  one :  "There  seems  to  have  been  some  natural 
affinity  between  the  globules  and  finger-tips,  which  once 
having  been  learned  was  never  forgotten."  And  so,  with 
more  or  less  regularity  beadwork  fevers  have  revived, 
and  we  hear  of  dresses  as  glittering  with  jet  bead,  or 
pearl  embroidery;  purses  of  steel  beads,  etc.  In  ancient 
Egyptian  days  costly  pearl  necklaces  and  chains  adorned 
the  princesses.  The  prized  coral  necklace,  or  bracelet, 
from  time  to  time  has  been  brought  forth  from  its  hiding- 
place,  and  that  unfailing  heirloom,  a  string  of  gold  beads, 
as  worn  by  our  great  grandmothers,  appears  at  intervals, 
as  now,  to  encircle  the  neck  of  some  young  descendant. 

We  find  that  the  Oneidas,  Mohawks,  and  others  of  the 
Iroquois  were  long  ago  quite  noted  workers  with  beads, 
and  that  many  handsome  patterns  originated  with  the 
Oneidas  and  were  handed  down  from  mother  to  daughter 
through  many  generations.  Their  wampum  belts, 
pouches,  moccasins,  and  bead  embroidered  leggings  and 
skirts  were  made  centuries  ago.  Later,  when  adopting 
the  dress  and  learning  the  ways  of  civilized  people,  less 
and  less  of  this  special  work  was  done.  The  women 
merely  made  pincushions,  watch-cases,  small  bags,  or  such 


Oneida  Beaclwork 


Oneida  Lace 


:HH   <*EmP     '1         1      ■Mi^^iIBbB^bI                       ' « 

■HI  <                             1    1¥sH 

^"^■iJt^S^^Jr  ■  ^"^ 

Kfel&g  K&lin  :":;~ m  ■'•%  fill 

1m TTr  ^Mmfc  m  1 

Oneida  Basketry 


EDUCATIONAL    ADVANTAGES.  345 

trifles  as  could  be  readily  sold  to  those  collecting  Indian 
work,  yet  rarely  with  much  profit  to  themselves.  A  few 
years  ago  beadwork  was  revived.  The  Sisters  conceived 
the  benefit  it  might  be  to  the  Indian  women,  and  so 
formed  a  class  to  teach  them  the  new  kind  of  woven  bead- 
work  then  in  use. 

The  women  were  taught  many  a  beautiful  and  intricate 
piece  of  work  by  the  Sisters— tubular  and  flat  chains, 
watch-fobs  in  great  variety,  purses,  belts,  banners,  nap- 
kin-rings, curtain-bands  with  fringed  ends,  opera-bags 
and  sofa-pillows.  One  of  the  latter  is  said  to  be  an 
especial  favorite  in  a  College  boy's  den.  All  these  things 
have  met  with  ready  sale  at  the  East,  where  kind  friends 
have  interested  themselves  in  their  disposal.  At  the  Gov- 
ernment School  the  introduction  of  bead  and  lace-work 
was  found  to  have  wrought  a  refining  influence  among  the 
young  girls,  as  shown  in  greater  neatness  of  person  and 
quietness  of  manner.  They  take  such  delight  in  their 
beadwork,  it  is  a  pleasure  to  see  them  sit  down  to  it  with 
frame  before  them  strung  with  threads,  and  weave  in  and 
out  point  or  curve,  leaf  or  flower,  in  strange  designs  and 
artistic  color. 

The  women  of  the  Reservation  make  good  use  of  the 
money  they  earn  from  both  bead  and  lace-work  by  buy- 
ing for  themselves  pieces  of  furniture,  crockery,  shoes, 
shawls,  etc.  And  sometimes  they  lend  a  helping-hand  in 
the  purchase  of  a  plough,  harness  horse,  or  cow,  accord- 
ing to  the  urgency  of  the  case.  But  it  is  the  lace-making 
that  is  meeting  with  still  greater  success.  On  one  of  his 
visits  to  the  East  the  present  Missionary  obtained  a  prom- 
ise from  Miss  Sybil  Carter  that  some  day  she  would  send 
a  lace  teacher  to  Oneida. 

Of  Miss  Carter  it  is  said :  "That  lover  of  all  that  is  good 


346  THE    ONBIDAS. 

for  the  Indians,  and  their  good  lover — Miss  Sybil  Carter 
— was  doing  more  than  she  knew  when  visiting  as  Mis- 
sionary of  the  people  of  Japan,  she  noticed  the  skill  and 
perfection  of  the  lace-workers.  There  were  women  of 
the  Orient  doing  marvelous  things,  shaping  with  slender 
brown  fingers  curious  and  beautiful  work  in  lace,  to  make 
lovely  the  loveliness  of  their  white  sisters,  in  the  adorning 
of  both  themselves  and  their  homes.  Lace  for  the  throat 
and  shoulder  and  wrist,  lace  for  table  and  curtain  and 
bed,  here  was  a  direct  inspiration  that  needed  no  tongue 
of  interpreter  to  make  plain  the  gracious  meaning.  Why 
should  not  the  women  of  the  Occident,  the  'true  Ameri- 
cans,' learn  the  same  art?  Who  could  tell  but  their 
brown  fingers,  certainly  just  as  brown,  might  not  prove 
just  as  cunning. 

"And  so  with  all  the  enthusiasm  of  the  true  helper,  and 
the  determination  to  acquire  a  knowledge  of  such  exqui- 
site industry,  Miss  Carter  learned  the  intricate  weavings 
of  pillow-lace  and  the  simpler  handling  of  braidlace,  keep- 
ing in  mind  those  women  in  her  own  land  who  were  to  be 
provided  with  satisfying  work  and,  so  far  as  she  could 
effect  it,  satisfying  wages.  Every  one  knows  the  success 
of  her  generous  efforts,  and  Indian  lace  schools  are  now 
matter  for  just  pride,  to  all  living  under  the  Stars  and 
Stripes." 

Miss  Carter,  then  residing  in  New  York,  did  not  forget 
her  promise  to  the  Missionary  and  sent  a  representative 
to  spend  some  days  on  the  Reservation.  Mrs.  Charles 
Bronson,  a  teacher  of  lace-making  at  Hampton,  the 
very  centre  of  industries  among  the  Indians,  came  during 
their  vacation  to  teach  the  Sisters,  and  a  few  of  the  most 
expert  Indian  women  lace-making,  and  they  in  turn 
taught  others  on  the  Reservation  and  at  the  Government 


EDUCATIONAL    ADVANTAGES.  347 

School.  It  requires  some  capital  to  start  this  industry, 
for  money  was  needed  for  materials  and  other  expenses. 
But  this,  as  in  many  other  emergencies,  was  very  unex- 
pectedly provided  for  by  a  warm  friend  of  the  Oneidas, 
Miss  Cotheal  Smith,  as  a  memorial  of  her  sister  Mrs. 
Catherine  Tichenor  of  Boston. 

In  time  the  number  to  learn  lace-making  increased,  and 
Sister  Katherine  was  kept  busy  preparing  patterns  for 
doyleys,  collars,  cuffs,  etc.  She  also  had  to  measure  off 
fine  braid  or  delicate  cord  to  be  wrought,  through  intri- 
cate lace-stitches,  into  various  pretty  patterns  and  useful 
things.  These  were  given  out  with  the  constant  en- 
treaty to  often  wash  the  hands  and  keep  their  work  per- 
fectly neat  and  clean  if  they  would  have  it  prove  saleable. 
Small  oyster  pails,  bags,  or  boxes  were  given  so  as  to 
hang  their  work  high  out  of  reach  of  their  little  ones; 
some  pretty  tissue-paper  too,  to  fold  it  up  in.  With  the 
reiterated  caution,  "It  must  be  kept  clean,"  it  is  not  sur- 
prising that  the  bits  of  lace-work  were  returned  to  the 
Sisters  with  perfect  neatness  and  exquisitely  done,  for 
the  Indians  proved  apt  scholars.  And  we  learn  that  they 
earned  within  the  year,  with  the  many  interruptions 
from  housework  as  well  as  summer  help  in  field  and 
garden,  over  $1,200. 

The  Oneidas,  we  have  been  told,  took  first  prize  for 
their  work  at  the  St.  Louis  Exposition  in  1904,  where 
there  was  a  great  showing  of  elegant  lace.  Previous  to 
that  they  won  a  prize  from  the  Paris  Exposition.  They 
do  various  kinds  of  lace.  Besides  Battenberg  lace,  they 
make  Honiton,  Point,  and  other  kinds  of  more  difficult 
lace.  Some  are  expert  makers  of  the  real,  or  pillow-lace, 
and  their  latest  work  is  what  is  called  Roman  cut-work. 
Though  all  this  work  is  done  in  the  homes  of  the  tribe, 


348  THE    ONEIDAS. 

some  of  them  log  houses,  and  where  the  workers'  time 
must  be  given  to  many  cares,  and  they  know,  beyond  a 
shadow  of  a  doubt,  that  their  work  must  be  spotless 
when  it  is  returned  to  the  Sisters,  they  succeed  mar- 
vellously in  accomplishing  much  that  is  pretty  and  dainty, 
and  readily  disposed  of  for  their  benefit. 

We  say  readily,  though  this  too,  requires  time  and 
labor  in  sending  the  lace  elsewhere,  keeping  accounts, 
and  seeing  that  the  women  are  paid  as  soon  as  possible. 
All  of  this  requires  time,  patience,  and  funds  to  keep 
going.  But  it  is  hoped  that  lace-making  will  solve  part 
of  the  problem  in  regard  to  the  returned  students.  For 
with  this  industry  established,  there  is  at  last  found  some- 
thing for  the  girls  to  do  when  they  come  back  from 
various  schools,  so  they  need  no  longer  feel  forced  to 
leave  their  homes,  to  find  employment  elsewhere. 

Another  industry  is  now  interesting  the  Oneida  women 
— that  of  making  baskets.  Like  old-time  bead  work,  they 
had  almost  ceased  to  be  made  on  the  Reservation,  except 
for  home  use,  and  for  two  reasons:  one,  that  the  black 
ash  saplings  necessary  for  this  work  were  destroyed  some 
time  ago  by  forest  fires;  the  other,  that  even  with  the 
material,  machine-work  so  competed  with  the  Indians' 
hand-made,  splint  basket,  that  it  ceased  to  be  at  all  pro- 
fitable. But  again,  as  with  the  beautiful  lace-work  and 
modern  beadwork,  one  friendly  to  the  Oneidas  was  to 
help  them,  in  a  very  unexpected  way,  to  help  themselves. 

In  the  words  of  another:  "But  better  things  were  in 
store  for  their  clever  fingers,  for  another  lover  of  Indians, 
and  one  who  is  ever  studying  not  merely  what  we  can  do 
for  them,  but  what  they  can  do  for  themselves,  has  found 
that  from  a  luxuriant  growth  of  the  yellow  willow  on  the 
Reservation    very    strong,    serviceable    and    picturesque 


^ifl]  i'  i  «^EMf 


Episcopal  Mission  House 


The  Sisters'   House 


EDUCATIONAL    ADVANTAGES.  349 

baskets  can  be  made.  They  require  more  skill  than 
splints,  but  last  many  years,  and  have  only  the  natural 
coloring  pale  red  at  first,  and  turning  with  age  to  terra- 
cotta and  mahogany.  Seeing  the  possibilities  of  this  kind 
of  willow,  Sister  Katherine  put  herself  in  the  hands  of  a 
most  efficient  teacher,  with  the  avowed  desire  of  learn- 
ing all  that  could  be  taught  in  this  line  of  basketry. 

Besides  these,  there  is  really  no  end  to  the  pretty  things 
that  can  be  made;  table-mats,  lunch-baskets,  frames  for 
flower  pots,  tumbler-protectors,  medicine-glass  covers, 
and  why  not  strong,  pretty  book-racks  ?  Fancy  a  handful 
of  your  favorite  books,  kept  in  place  by  these  artistic 
willows,  on  a  rattan  table  holding  also  a  potted  sword- 
fern,  the  fronds  falling  over  just  such  a  graceful  jar- 
diniere as  stands  on  the  floor  in  the  picture,  all  in  some 
cosy  corner  of  some  favorite  room.  To  be  sure  such  a 
rose-colored,  no,  willow-colored, — view  is  quite  embry- 
onic, so  far  as  the  Oneida  workmanship  is  concerned; 
but  there  is  no  reason  why  it  should  not  become  a  reality, 
and  grow  as  the  lace  has  grown,  very  quietly,  and  with 
few  pupils  in  the  beginning,  but  each  one  bringing  a 
long  train  of  aspirants.  Already  a  few  reed  baskets  have 
been  very  well  made  by  the  older  girls  in  the  Govern- 
ment School  where  the  Sister  introduced  this  particular 
line  of  basketry." 

Besides  teaching  these  industries,  the  Sisters  assist  in 
Church  work.  They  give  Bible  instruction,  see  to  the 
altar  work,  help  with  the  music,  and  are  ready  at  all 
times  to  do  all  in  their  power  for  their  Indian  friends. 


350  THE    ONBIDAS. 


Chapter   XXVII. 
Hospital  in  Working  Order. 

Almost  from  his  first  coming  to  the  Reservation  the 
Rev.  F.  W.  Merrill  saw,  as  others  had  seen,  the  great 
need  of  having  their  sick  better  cared  for.  Scattered  over 
wide  distances,  with  a  Government  physician  to  drive 
many  miles,  when  sent  for,  the  sick  could  not  have  the 
attention  they  so  much  needed. 

The  Hospital,  after  its  completion,  was  put  under  care 
of  two  Sisters  of  the  Holy  Nativity.  They  had,  at 
Bishop  Grafton's  suggestion,  come  to  the  Reservation 
from  an  Episcopal  Sisterhood  founded  in  Boston,  but 
afterwards  removed  to  Providence,  Rhode  Island.  The 
Sisters  were  in  charge  for  nearly  a  year ;  but  for  want  of 
funds  and  sufficient  equipments  at  the  Hospital,  trained 
nurse,  and  resident  physician,  etc.,  they  could  only  give 
out  simple  remedies  and  go  among  the  sick  to  look  after 
their  necessities. 

Although  the  Hospital  had  no  endowment,  or  wealthy 
benefactors,  and  had  only  the  poor  Indians  to  do  what 
they  could  for  their  sick,  Mr.  Merrill  felt  that  it  should 
at  once  be  put  in  working  order.  Its  erection  had  been  in 
answer  to  prayer  and  through  great  self-denial,  and  now 
it  must  be  carried  on  in  the  same  way. 

As  with  all  new  works,  especially  in  the  Mission  field, 
there  were  many  difficulties  to  be  overcome,  and  great- 
est of  all  lack  of  funds.     If  the  Hospital  was  occupied 


HOSPITAL    IN   WORKING    ORDER.        35* 

food  would  have  to  be  supplied  for  the  household,  expen- 
sive medicines  provided,  and  a  salary,  even  if  small,  as- 
sured for  a  trained  nurse,  a  resident  physician,  etc.,  and 
others. 

Appeals  to  some  of  the  friends  of  the  Oneidas  were 
made,  and  so  kindly  and  generously  responded  to  that 
Mr.  Merrill  was  enabled  to  open  the  Hospital  for  pa- 
tients for  the  first  time,  January  1,  1898.  A  venture  of 
faith,  he  felt  it,  for  the  better  care  of  their  sick.  In 
speaking  of  it  he  says:  ''Since  the  opening  with  no 
pledged  support  we  have  gone  on  doing  what  we  could 
for  our  suffering  ones.  Our  faith  has  not  been  unre- 
warded. God  has  opened  the  hearts  and  hands  of  His 
people,  so  they  have  been  ready  to  give  to  our  necessities. 
And  we  have  not  been  obliged  to  refuse  a  single  appli- 
cant who  needed  our  care,  some  coming  for  a  long,  others 
for  a  short  period  of  time." 

Previous  to  this  opening  there  seems  providentially  to 
have  been  a  way  preparing  and  made  clear  to  obtain 
a  native  trained  nurse.  Lavinia  Cornelius,  a  bright,  in- 
telligent Indian  girl,  after  leaving  Hampton  Institute, 
felt  a  desire  to  fit  herself  as  nurse,  and  so  entered  the 
New  Haven  School  for  Trained  Nurses.  When  her 
studies  there  were  completed,  she  returned  to  the  Reser- 
vation and  took  charge  at  the  Hospital  from  its  opening 
until  September  1,  1899,  when  she  received  an  appoint- 
ment at  the  Government  Boarding  School. 

Again  a  way  was  opened  to  have  the  sick  well  cared 
for.  Says  Mr.  Merrill:  "We  were  fortunate  to  have 
another  nurse  in  Miss  Nancy  Cornelius,  a  graduate  of 
Carlisle  and  the  Hartford  Training  School  for  Nurses. 
She  entered  upon  hospital  duty  September  5,  1899,  and 
remained  with  us  until  her  marriage  in   1904."     Some 


352  THE    ONBIDAS. 

of  the  reports  concerning  the  sick  cared  for  during  their 
stay  at  the  Hospital  are  very  interesting. 

One  of  the  women  of  the  Guild,  the  oldest  and  best 
loved  by  them,  was  Mary  Ann  Bread.  We  first  hear  of 
her  and  her  usefulness  in  the  Diary  of  Ellen  Goodnough. 
As  she  advanced  in  years,  she  was  looked  to  for  advice 
and  treated  as  a  mother  by  the  youngest  members  of  the 
Guild.  She  was  also  their  interpreter,  as  occasion  might 
require;  for  she  had  served  as  nurse  among  white 
families,  and  could  readily  speak  English. 

She  was  now  quite  advanced  in  years,  and  while  the 
Hospital  was  being  built  it  was  promised,  as  she  was 
suffering  from  infirmities,  that  a  room  should  at  any  time 
be  in  readiness  for  her  coming,  a  promise  that  was  well 
kept,  for  one  of  the  first  to  enter  the  Hospital  after  its 
opening  was  Mary  Ann  Bread,  who  spent  the  two  last 
winters  of  her  life  there.  She  was  between  eighty-five 
and  ninety  years  old,  and  was  gradually  failing  in  health 
and  strength,  but  ever  cheerful  and  happy  and  pleased 
with  her  hospital  home,  as  well  as  grateful  for  all  that 
was  done  for  her  comfort. 

After  a  second  winter  at  the  Hospital,  and  receiving 
her  Easter  Communion  in  its  little  Chapel,  she  returned 
to  her  people  for  the  summer.  It  was  not  long,  however, 
before  her  health  more  rapidly  declined.  She  was  visited 
several  times  by  the  Missionary  and  a  few  days  before 
her  death  received  her  last  Communion.  Knowing  it  to 
be  such,  she  said  to  him,  "I  am  glad  my  long  journey  is 
nearly  ended,  and  that  very  soon  I  shall  be  home." 

In  writing  of  this  event  Mr.  Merrill  says:  "She  died 
June  4,  1900.  Immediately  after  her  death  her  body  was 
brought  to  the  Hospital,  and  there  lay  before  the  Chapel 
Altar  until  the  day  of  her  burial,  June  7th.    According 


HOSPITAL  IN  WORKING  ORDER.         353, 

to  her  wish,  she  was  dressed  for  burial  in  her  old  Indian 
costume,  beaded  skirt,  leggings  and  moccasins,  and  on 
her  head  was  tied  a  simple  black  kerchief.  Our  dear  old 
mother  was  loved  and  respected  by  the  entire  tribe,  and 
rarely  is  a  larger  congregation  seen  in  our  Church  than 
that  which  assembled  on  the  day  of  her  funeral.  The 
service  consisted  of  the  Burial  Office  and  the  Holy  Com- 
munion, after  which  the  long  procession  wended  its  way 
to  the  summit  of  the  high  hill  of  the  cemetery,  and  during 
the  filling  in  of  the  grave,  favorite  hymns  in  Oneida  and 
English  were  sung.  There  were  visitors  from  families 
round  about  the  Reservation  in  which  she  had  been 
employed  as  a  nurse,  and  to  whom  she  had  endeared 
herself  by  long  years  of  faithful,  loving  service." 

We  take  pleasure  in  paying  this  tribute  due  to  the 
memory  of  a  long  time,  faithful  worker  among  her  peo- 
ple, and  also  to  call  attention  to  the  fact  that  in  the  case 
of  Mary  Ann  Bread,  as  in  that  of  others,  neither  age  nor 
constant  intercourse  with  the  whites  caused  her  to  lose 
her  clinging  attachment  to  the  ancient  Indian  costume. 
It  would  seem  as  though  in  death  they  would  thus  almost 
proudly  assert  their  race  and  lineage. 

The  Hospital  was  still  without  a  resident  physician, 
but  as  before  depended  upon  distant  Government  service 
such  as  could  be  sent  for,  until  January  12,  1901,  when 
the  valuable  services  of  Dr.  Zilpha  Wilson  of  the  North- 
western University  of  Chicago  were  secured.  Dr.  Wil- 
son was  employed  by  the  United  States  Government, 
from  whom  she  received  a  salary  as  physician,  to  see 
after  the  Government  Boarding  School  on  the  Reserva- 
tion with  its  two  hundred  children.  She  also  took 
charge  of  the  patients  at  the  Hospital  without  any  addi- 
tional pay,  and  of  the  sick  on  the  Reservation  with  but  a 


354  THE     ON  BID  AS. 

small  nominal  fee  of  fifty  cents,  not  counting  distance, 
or  the  medicines  freely  given. 

We  learn  that  within  a  year  Dr.  Wilson  made  over 
four  hundred  and  thirty  visits  on  the  Reservation,  and 
also  vaccinated  seven  hundred  persons.  This  may  give 
some  idea  of  the  good  work  done  by  a  resident  physician 
on  such  a  Reservation.  Says  their  Missionary  later :  "The 
services  that  Dr.  Wilson  has  been  able  to  render  in  many 
homes  of  the  Oneidas  has  grown  beyond  record,  and  none 
but  God  can  know  the  depth  of  our  gratitude  for  her 
quiet,  faithful,  and  successful  labors  in  alleviating  the 
sufferings  of  her  many  patients." 

But  to  sustain  the  Hospital,  which  has  had  no  endow- 
ment and  no  subsidies,  has  from  the  first  been  a  heavy 
burden,  falling  entirely  upon  the  Missionary.  Often- 
times it  has  caused  deep  anxiety  lest  the  answer  to  ap- 
peals should  come  short,  or  prove  unavailing  and  neces- 
sitate the  close  of  this  helpful  Institution. 

And  yet  the  expenses  are  not  great  for  maintaining 
the  Hospital.  Exclusive  of  salary  to  nurse,  etc.,  for 
food,  heating,  medicine,  renewal  of  bedding,  and  other 
necessary  expenses,  it  requires,  we  are  told,  but  $50 
a  month;  a  comparatively  small  sum  when  we  con- 
sider how  very  beneficial  the  result.  Would  that  the 
heart  of  some  millionaire  might  be  moved  to  endow  the 
Oneida  Hospital;  or  those  with  their  many  thousands  to 
give  some  small  annual  sum  to  help  sustain  this  blessed 
work  of  caring  for  the  sick  and  aged  ones,  this  work  so 
far  apart  from  all  rich  citizens,  or  the  help  usually  ex- 
tended to  Institutions  of  the  kind. 

Since  it  was  not  to  be  expected  that  Dr.  Wilson's 
almost  gratuitous  services  could  long  be  continued, 
and  too,   on   an   Indian   Reservation   so   apart   from   all 


HOSPITAL  IN  WORKING   ORDER.         355 

other  advantages,  it  was  the  earnest  wish  of  the  Mis- 
sionary to  have  a  native  physician,  one  who  had  the  in- 
terests of  his  own  people  at  heart.  And  almost  as  in 
answer  to  prayer,  a  way  was  preparing  for  this.  A  young 
Oneida  Indian  early  sought  a  good  education.  He  at- 
tended the  district  school  on  the  Reservation  until  he 
was  fourteen  years  of  age,  and  then  went  to  Carlisle, 
where  he  remained  for  six  years,  earning  for  himself  a 
reputation  as  a  fine  student  and  one  highly  esteemed  for 
his  moral  character  and  attractive  personality. 

After  graduating  from  Carlisle,  and  taking  a  short 
course  in  the  Dickerson  Preparatory  School  at  Carlisle, 
he  returned  to  the  Reservation  and  was  employed  at  the 
Government  School  as  Industrial  teacher.  Later  we 
hear  of  him  as  called  upon  to  make  addresses  in  various 
places  at  farmer's  institutes.  In  these  and  other  ways 
he  showed  capabilities  equal  to  those  of  any  college-bred 
or  educated  white  man.  His  heart  was  now  quietly  set 
upon  becoming  a  physician.  But  how  to  obtain  the 
necessary  means  to  pursue  such  studies  was  a  some- 
what perplexing  question. 

About  this  time  the  Rev.  Mr.  Merrill  was  to  go  East 
to  present  the  cause  of  the  Mission  before  a  few  generous 
and  kindly  interested  friends.  Besides  assistance  for  the 
Hospital,  they  were  greatly  in  need  of  a  water  plant  to 
give  a  steady  supply  of  water  to  the  Hospital  and  Mis- 
sion House  for  bath-rooms  and  other  sanitary  conveni- 
ences, as  also  for  a  contemplated  industry  to  be  estab- 
lished near  by. 

While  in  Boston  addressing  a  small  company  in  the 
Chapel  of  Old  St.  Paul's  Church,  with  aid  of  the  stereop- 
ticon  to  show  something  of  the  busy  life  on  the  Reserva- 
tion, mention  was  made  of  their  urgent  need  of  a  resi- 


356  THB    ONBIDAS. 

dent  physician  to  care  for  over  two  thousand  people  at 
the  Mission.  Small  though  the  meeting  was,  it  proved 
momentous  in  results ;  for  speaking  of  it  their  Mission- 
ary says :  "God  indeed  blessed  that  small  meeting  to  us 
and  to  the  Oneidas.  One  of  the  number  there  assem- 
bled, Miss  Ethel  M.  Cheney,  President  of  the  Junior 
Auxiliary  of  St.  Paul's  Church,  came  forward  to  gladden 
the  heart  of  the  Missionary  and  all  his  people  with  a 
promise  that  she  would  undertake  to  provide  means  for 
the  education  of  a  physician  for  Oneida." 

Thus  it  came  about  that  Josiah  Powless  could  enter  the 
Milwaukee  Medical  College  the  following  September. 
And  now  word  comes  to  us  that  this  young  Oneida  In- 
dian, in  his  twenty-eighth  year,  has  finished  with  great 
credit  a  four  years'  course  of  study  at  the  College  and 
graduated,  not  only  with  honor  but  with  the  same  splen- 
did record  for  moral  character  and  attractive  personality 
as  he  won  while  at  Carlisle.  We  here  present  his  like- 
ness, a  strong,  good  face,  with  the  hearty  wish  for  a 
bright  future  before  him. 

Dr.  Powless  has  now  taken  charge  of  the  Hospital  at 
Oneida,  with  his  wife  to  assist  in  the  good  work  there  as 
Nurse  and  Superintendent  of  the  Hospital.  May  they 
receive  all  the  help  and  encouragement  needed  since  no 
means  for  physician's  salary  or  supply  of  medicines  is 
now  allowed  by  Government. 

About  three  miles  from  the  Hospital  and  Hobart-  Mis- 
sion there  is  another  Mission.  It  is  conducted  by  the 
Methodists.  After  the  Rev.  Eleazer  Williams  left  the 
Mohawk  Valley  for  the  Reservation  in  Wisconsin  with  a 
number  of  the  First  Christian  Party,  it  is  said  that  some 
of  those  of  the  Second  Christian  Party  who  had  been 
converted  from  heathenism  by  Mr.  Williams,  and  who 


The  Oneida  Hospital 


J.   A.   Powless,   M.D. 


The  Methodist  Church 


HOSPITAL  IN  WORKING   ORDER.         357 

remained  behind  for  a  time,  joined  the  Methodist  form 
of  worship.  Later  we  find  a  Methodist  Mission  sprung 
up  among  the  western  branch  of  the  Nation. 

In  1829  a  young  Mohawk,  who  had  been  converted  in 
Canada,  began  the  work  of  establishing  Methodist  meet- 
ings on  the  Reservation. 

From  that  time  on,  different  missionaries  were  in 
charge.  In  1840  the  Rev.  Henry  R.  Coleman  was  ap- 
pointed to  the  Mission,  and  remained  until  1845.  He 
was  succeeded  by  two  other  ministers  who  made  but  a 
brief  stay,  when  "Brother  Requa,"  as  he  was  called,  took 
charge  and  seems  to  have  been  very  much  beloved.  Mean- 
time their  old  log  church  had  given  place  to  a  respectable 
frame  edifice.  There  was  also  a  good  frame  parsonage 
occupied  by  the  Missionary  and  a  school  house  kept 
either  by  the  Missionary  or  some  one  employed  by  him. 
The  membership  at  this  time  is  said  to  have  been  one 
hundred  and  twenty-five. 

It  was  in  1840  that  their  Church  was  dedicated;  for 
we  find  this  account  of  it  in  a  work  on  "Methodism  in 
Wisconsin'' :  "In  the  name  and  on  behalf  of  our  people 
we  here  present  the  land  laid  off  for  the  building  of  this 
house,  and  all  that  we  have  done  to  complete  the  same, 
to  God  to  be  used  as  a  holy  place  for  religious  worship 
according  to  the  order  of  the  Methodist  Episcopal 
Church  for  the  benefit  of  the  Nation."  It  is  then  signed 
by  five  or  six  of  their  principal  men.  We  cannot  now 
enter  into  a  full  account  of  their  Quarterly  Meetings  or 
succession  of  ministers  as  appointed  by  their  Conference 
once  in  every  two  years.  The  one  who  seems  to  have 
remained  with  them  the  longest,  and  to  be  the  best  re- 
membered, is  the  Rev.  Mr.  Ford,  who  now,  at  the  age  of 
ninety  years,  has  retired  from  active  service,  but  still  has 


358  THE    ONBIDAS. 

a  loving  interest  in  his  Indian  friends,  and  is  held  in  high 
respect  by  them. 

"Big  Jake,"  the  Head  Chief  of  that  portion  of  the 
Oneidas,  seems  to  have  been  of  some  note  and  influence 
in  their  meetings  and  to  have  made  speeches  when  re- 
quired. He  is  described  as  a  man  of  stalwart  frame, 
standing  with  head  and  shoulders  above  the  people 
around  him.  The  giant  frame  supported  a  large  head, 
adorned  by  an  expressive  face.  His  movements  were 
dignified  and  simple,  because  he  was  a  born  nobleman  and 
did  not  know  how  to  appear  other  than  a  prince.  He 
was  benevolent  and  tender  to  all  who  were  trying  to  do 
right,  but  he  was  a  terror  to  the  evil-doers.  Standing 
for  his  people,  or  for  the  rights  of  the  oppressed,  he  was 
absolutely  invincible. 

On  one  occasion  when  addressing  the  meeting,  he  re- 
ported their  need  for  a  bell  and  some  repairs  to  their 
Church,  and  expressed  the  desire  that  their  Missionary 
might  be  allowed  to  go  abroad  and  raise  necessary  funds. 
Permission  was  granted,  and  the  Missionary,  taking 
some  of  the  fine  singers  of  the  Nation  with  him,  went  to 
New  York,  Boston,  and  other  places,  to  secure  help. 
Wherever  Brother  Requa  went  he  was  recognized  as  a 
man  of  eloquence.  Throngs  followed  him  from  church 
to  church,  and  as  might  be  expected,  his  mission  of 
soliciting  was  very  successful. 

This  amusing  account  of  the  new  bell  is  given  by  one 
of  their  writers.  He  says:  "On  the  return  of  Brother 
Requa  with  the  bell,  the  people  were  overjoyed.  For 
the  first  week  after  it  was  hung  in  the  steeple  it  was  kept 
going  almost  night  and  day.  Their  friends  came  from 
every  part  of  the  Reservation,  and  no  one  was  satisfied 
until  his  own  hand  had  pulled  the  rope.     And  so  high 


HOSPITAL  IN  WORKING   ORDER.         359 

did  the  enthusiasm  run  that  one  man  said :  'As  soon  as  we 
get  able  we  will  put  one  on  every  house  in  Oneida.'  " 

The  people  of  this  Mission  have  all  the  privileges  of 
the  Hospital  and  Government  School,  and  true  Christian 
harmony  exists  between  the  two  Missions.  Each  car- 
ries on  its  work  for  the  good  of  the  Indians,  as  is  judged 
best.  In  the  year  1840  the  Methodists  completed  a  new 
Church  building,  a  neat  frame  structure.  They  also 
have  an  Epworth  Hall,  and  the  old  and  rather  dilapidated 
parsonage  is  now  being  replaced  by  a  very  handsome 
home  for  their  Minister.  There  are  over  two  thousand 
Indians  on  the  Reservation  at  the  present  time.  The 
Church  Mission  numbers  one  thousand  two  hundred,  the 
Methodist,  we  understand,  about  eight  hundred.  The 
Romanists  have  built  themselves  a  small  Chapel,  which 
is  attended  by  a  few  families  who  have  left  the  other 
Missions.  They  have  no  settled  Priest  among  them; 
but  infrequent  services  are  held  by  one  of  the  "White 
Fathers"  coming  to  them  from  Depere  ten  miles  distant. 


360  THE    ONBIDAS. 


Chapter  XXVIII. 
Ordination  of  the  Rev.  Leopold  Kroll. 

During  one  of  the  Rev.  Mr.  Merrill's  necessary  ab- 
sences of  two  months  in  the  East,  where  he  was  endeav- 
oring to  raise  funds  to  carry  on  the  various  branches  of 
his  church  work,  and  interest  people  generally  in  the 
Indians,  a  young  deacon,  the  Rev.  Leopold  Kroll,  was 
placed  in  charge  of  all  the  duties  of  the  Mission.  He 
graduated  B.A.  of  the  class  of  1897,  from  St.  Stephen's 
College  of  Annandale,  New  York.  In  the  same  year  he 
entered  the  General  Theological  Seminary,  graduating 
with  the  class  of  1900,  to  come  soon  after  to  Oneida. 

The  home  of  Leopold  Kroll  being  in  New  York  City, 
Bishop  Grafton  thoughtfully  suggested  that  he  be  or- 
dained Deacon  by  the  Bishop  of  New  York,  with  his 
class  candidates  in  the  Cathedral  Crypt,  on  Trinity  Sun- 
day, before  coming  to  the  Oneidas.  He  arrived  there  on 
June  30,  1900,  and  immediately  entered  upon  his  duties 
under  the  Missionary.  He  remained  at  the  Mission  all 
summer  and,  it  is  said  that,  during  the  Rev.  Mr.  Merrill's 
absence,  he  threw  himself  into  the  Indian  work  with  all 
the  earnestness  of  that  first  fervor  of  the  ministry  which 
argued  well  for  his  future. 

It  seemed  fitting  that,  before  he  went  to  his  new  field  at 
Grand  Rapids,  he  should  receive  the  greater  gift  of  the 
Priesthood  in  the  place  where  God  had  called  him  to 
begin  his  ministry. 

On  the  8th  of  November  of  the  same  year  an  impor- 


The  Rev.  Leopold  Kroll 


ORDINATION  OF  RBV.  LEOPOLD  KROLL.    361 

tant  event  occurred  at  St.  Paul's  Cathedral,  Fond  du  Lac. 
The  Rev.  R.  H.  Weller,  Jr.,  was  then  consecrated  Coad- 
jutor to  the  venerable  Bishop  Grafton.  It  was  esteemed 
a  very  happy  event;  for  from  his  previous  ministry  he 
was  considered  by  all  the  Diocese  as  "the  right  man  in  the 
right  place,"  and  Bishop  Grafton  was  congratulated 
accordingly. 

Present  at  the  consecration  of  Bishop  Weller  was  an 
Oneida  Indian  deacon.  The  event  is  thus  described: 
"It  was  a  day  of  gracious  privilege  to  all.  Besides  the 
general  points  of  interest  in  the  consecration  of  Bishop 
Weller,  there  are  some  individual  ones  which  concerned 
our  Oneida  people,  and  which  it  may  please  our  friends 
to  know.  Bishop  McLaren,  in  his  wonderfully  eloquent 
sermon,  spoke  of  one  person  'present  on  this  occasion 
who  remembers  an  incident  which  took  place  half  a  cen- 
tury ago,  on  the  site  of  this  town.' 

"In  those  days  there  was  no  Fond  du  Lac,  save  a  little 
trading  station.  A  rude  log  Church  had  been  erected 
by  some  earnest  and  faithful  pioneer  Missionary,  and 
here  our  Prayer  Book  services,  so  dear  when  so  infre- 
quent, and  when  the  surroundings  are  so  poor,  were  held 
whenever  a  clergyman  made  his  way  on  foot  through  the 
Indian  trails  to  the  farther  North. 

"It  must  have  been  a  great  occasion  for  the  little  sta- 
tion when  the  saintly  Bishop  Kemper  stopped  here  to 
give  those  out-of-the-way  people  a  service,  and  break  for 
the  few  communicants  the  Bread  of  Life.  Very  few  of 
those  who  were  then  present  to  hear  the  words  of  Bishop 
Kemper  are  now  alive,  yet  there  was  one  who  was  sit- 
ting amongst  the  Clergy  in  the  beautiful  Cathedral  of  St. 
Paul,  'who,'  said  the  preacher,  'can  tell  of  a  cold  winter's 
night  when  all  the  people  for  miles  around,  from  scat- 


362  THE    ONBIDAS. 

tered  and  lonely  outposts  of  civilization,  gathered  in  the 
Church,  and  the  Indians  with  their  blankets  wrapped 
around  them  peered  in  eager  curiosity  through  the  win- 
dows, to  see  the  great  white  medicine  man  and  note 
what  was  going  on.  In  his  Episcopal  vestments,  and 
with  his  beautiful,  saintly  face,  he  was  to  them  a  wonder, 
and  a  voice  from  a  far-off  land.  The  person  who  remem- 
bers such  a  scene  is  the  Rev.  Cornelius  Hill,  an  Oneida 
Indian  Chief,  who  for  many  years  now  has  been  the  faith- 
ful  interpreter  for  his  people  of  God's  dear  Message  of 
Redemption  to  a  dying  world.'" 

At  that  time  we  imagine  Cornelius  Hill  must  have  been 
quite  a  young  child,  for  he  was  only  ten  years  old  when 
he  witnessed  an  ordination  by  Bishop  Kemper  in  their 
own  little  frame  Church  on  the  Reservation,  and  directly 
afterward  began  his  own  studies  at  Nashotah.  He  was 
at  Fond  du  Lac  to  meet  the  Rev.  Dr.  Weller  as  a  former 
student  with  him  at  Nashotah,  and  to  be  present  at  the 
consecration  of  his  son. 

Says  the  same  writer:  "Another  pleasing  event  in 
connection  with  the  consecration  of  Bishop  Weller,  the 
father,  was  not  only  to  meet  the  Rev.  Cornelius  Hill,  but 
to  go  to  see  another  old  Oneida  Indian  friend  who  was 
with  them  as  student  at  Nashotah.  After  that  their 
pathways  had  separated,  the  Rev.  Dr.  Weller's  labors  to 
be  laid  in  Missouri  and  Florida,  many  miles  from  the 
scenes  of  his  student  days.  And  he  never  dreamt  of  one 
day  coming  back  to  Wisconsin  to  witness  his  son  conse- 
crated Bishop,  or  to  visit  Oneida,  to  see  the  Indian  stu- 
dents and  his  son  perform  his  first  official  act  on  their 
Reservation. 

"The  country  hereabouts  had  all  changed  during  the 
half  century  of  his  absence;  forests  had  given  place  to 


The  Rt.  Rev.  R.  H.  Weller,  D.D.,  Bishop  Coadjutor  of  Fond  du  Lac 


ORDINATION  OF  REV.  LEOPOLD  KROLL.    363 

cultivated  fields,  thriving  towns  had  taken  the  place  of 
little  hamlets,  and  where  Indian  trails  had  been,  railroads 
now  made  their  way.  But  with  all  these  changes  he 
found  a  link  which  connected  the  present  with  the  past — 
two  old  Indians,  students  of  Nashotah,  from  whom  he 
had  been  separated  for  a  long  half  century.  They  had 
not  forgotten  him,  nor  were  they  forgotten  by  him,  and 
the  reunion  was  looked  forward  to  by  the  three  with  the 
greatest  anticipation.  The  Rev.  Cornelius  Hill  was  one 
of  them,  and  he  had  the  pleasure  of  meeting  his  old  stu- 
dent friend  on  the  day  of  the  consecration.  The  other 
was  not  fortunate  enough  to  be  there;  and  so  he  had  to 
abide  with  patience  until  his  father,  Bishop  Weller,  and 
his  mother  came  thither. 

"Daniel  Nimham,  or  as  he  is  called  by  many  of  his 
friends,  'Uncle  Daniel,'  was  in  waiting  at  the  Mission 
House  long  before  the  Bishop  and  his  party  appeared. 
He  wanted  to  be  sure  about  being  on  time,  so  as  to  greet 
his  old  friend  the  moment  he  arrived.  Sameness  is  the 
chief  characteristic  of  life  on  the  Reservation,  and  to 
'Uncle  Daniel'  the  meeting  was  to  be  a  great  event.  For 
the  few  remaining  years  of  his  life  on  this  earth,  Novem- 
ber 10th  was  to  be  a  red-letter  day.  Dr.  Weller  spoke 
feelingly  of  his  visit  to  Oneida  and  of  the  pleasure  it  gave 
him  to  meet  again  on  this  earth  these  two  associates.  It 
was  a  day  to  them  of  'Auld  lang  syne.'  " 

To  return  to  the  Rev.  Leopold  Kroll  and  his  ordina- 
tion. The  Bishop  Coadjutor,  accompanied  by  his  father, 
the  Rev.  R.  H.  Weller,  D.  D.,  his  mother,  and  the  Arch- 
deacon of  Ashland,  started  for  Oneida,  on  Saturday,  the 
10th.  We  are  told:  "It  was  growing  dark,  and  a  wild 
blizzard  raged  when  the  Bishop's  party  reached  the  Res- 
ervation, but  at  the  lonely  station  in  the  woods   were 


364  THE    ONBIDAS. 

assembled  the  Oneida  National  Band,  many  of  whose 
members  had  walked  through  the  snow  and  darkness 
several  miles;  quite  a  delegation  from  the  Government 
School;  and  many  of  the  Indians.  A  procession  was 
iormed  headed  by  a  necessary  band  of  torch-bearers, 
which,  after  a  brief  tussle  with  the  bitter  wind,  arrived 
at  the  end  of  the  half  mile  journey,  at  the  Mission  House. 
In  the  evening  a  reception  was  given  to  the  Bishop,  and 
quite  a  number  braved  the  elements  and  came  to  show 
their  respects  to  him  and  his  friends.  The  band  played 
some  of  its  best  selections,  and  as  the  visiting  company 
had  a  large  showing  of  those  whose  homes  were  in  the 
South,  the  playing  of  Dixie  received  a  very  generous 
applause. 

"On  Sunday  morning  there  was  an  early  celebration  of 
the  Holy  Communion.  At  eleven  o'clock  a  long  proces- 
sion, consisting  of  four  cornetists  of  the  band,  the  vested 
Indian  choir,  the  Clergy  and  Bishop  entered  the  Church 
and  the  chief  service  of  the  day  began. 

"Before  the  ordination  the  Bishop  preached  first,  mak- 
ing plain  to  the  people  by  the  aid  of  the  Interpreter,  his 
relation  to  them  as  Bishop  Coadjutor,  and  expressing  his 
gratitude  for  the  Episcopal  ring  which  the  Oneidas  had 
presented  to  him.  The  service  was  not  concluded  until 
nearly  three  o'clock.  Oh!  what  reverence  and  patience 
these  Indians  have !  Over  two  hundred  received  the  Holy 
Communion,  and  perhaps  eight  hundred  went  forward 
after  the  service  to  greet  the  new  Bishop.  This  ceremony 
is  a  feature  of  every  Episcopal  visitation,  and  appeals 
very  strongly  to  the  tribal  instincts  of  the  Indians. 

"Evening  Prayer  was  said  at  five  o'clock,  and  was  very 
well  attended.  Many  of  the  Indians  traveled  again  great 
distances  to  attend  the  service.     The  writer  has  visited 


ORDINATION  OF  REV.  LEOPOLD  KROLL.    365 

Oneida  several  times,  and  is  amazed  to  notice  the  won- 
derful developments  that  have  taken  place.  Oneida  is 
well  worth  a  visit.  It  seems  impossible  to  describe  ade- 
quately the  deep  and  permanent  impression  which  the 
Church  is  making  upon  these  people.  One  of  the  very 
oldest  Indians  on  the  Reservation  speaking  of  a  visit 
paid  them  by  a  Seventh  Day  Baptist  or  Adventist,  said 
that  'they  didn't  want  any  new  religion — the  Apostles' 
religion  was  still  the  best' — and  he  wanted  the  Preacher 
to  tell  him  'if  they  thought  it  necessary  to  take  the  sev- 
enth day  from  the  Jewish  Scriptures,  why  they  did  not 
observe  the  Rite  of  Circumcision  and  the  offering  of 
Bloody  Sacrifices,  instead  of  Baptism  and  the  Holy 
Communion.'     These  are  nearly  his  own  words. 

"The  evening  before  Mr.  Kroll  left  Oneida,  he  was 
given  a  surprise  party  at  the  Guild  Hall.  There  was 
quite  a  large  gathering,  and  speeches,  music,  and  games 
made  up  the  evening's  programme.  During  the  speeches 
two  young  women  went  quietly  among  the  crowd  and 
later  handed  to  Mr.  Kroll  a  very  pretty  beaded  buckskin 
bag  which  contained  an  offering  of  something  more  than 
twenty-five  dollars,  which,  Mr.  Hill  said,  'is  a  little  token 
of  our  love,  and  our  respect  for  you  and  the  kind  work 
that  you  have  done  here  amongst  us  Oneidas !'  " 


366  THE    ONBIDAS. 


Chapter  XXIX. 
Christmas  on  the  Reservation. 

Of  the  various  works  going  on  among  the  Oneidas 
we  would  record  that  of  the  women  of  the  Guild.  Such 
busy,  busy  workers  as  they  are  for  the  Church!  Few 
auxiliary  societies  give  more  willing  service.  Their  Mis- 
sionary in  speaking  of  them  says : 

"The  nucleus  of  our  Guild,  was  formed  in  the  mission- 
ary days  of  the  Rev.  Father  Goodnough  of  beloved 
memory,  whose  young  wife  when  she  came  among  the 
people,  brought  the  elder  women  together  and  taught 
them  how  to  cut  and  make  their  own  clothing  and  to 
make  white  bread. 

"Then  the  never-failing  bed-quilts  were  undertaken, 
and  are  flourishing  to-day  in  wonderful  squares  and 
points  and  triangles  of  intense  pink  and  yellow  and  green 
as  important  in  the  Oneida  woman's  eyes  as  a  chest  of 
linen  to  some  nice  Dutch  Katrinka.  Then  followed  in 
natural  sequence  the  making  of  moccasins  and  dolls,  for 
which  orders  still  come  in  from  genuine  admirers  of  In- 
dian work;  and  if  you  only  knew  how  restful  moccasins 
could  be  to  poor,  tired  feet,  you  would  introduce  them  at 
the  next  five  o'clock  tea.  Fancy  a  daintily  outlined  foot 
in  softest  buckskin,  with  solid  beadwork  reaching  almost 
to  the  toe,  and  velvet  collar  tied  around  the  ankles. 

"A  real  Oneida  family  claims  presentation  from  our 
Guild  women.     Not  bisque,  nor  china,  nor  even  rubber 


CHRISTMAS    ON    THE    RESERVATION.    367 

dolls,  nor  carrot  dolls,  nor  yet  rag  ones,  are  waiting  for 
their  introduction  to  our  readers,  but  two  brown-faced 
gorgeously-attired  Oneida  dollikins,  of  good  old  corn- 
husk  lineage.  Here,  Miss  'Getting-water-in-a-dipper,' 
and  Mr. ' Something- lying-on-the-ground' !  make  your  best 
bow  to  the  pale-faces  looking  so  curiously  at  you.  What 
is  it?  'They  stare  so.'  Oh,  well,  they  are  just  inter- 
ested white  folk  you  know,  not  true,  interesting  Ameri- 
cans like  yourselves,  and  one  must  not  expect  too  much 
of  them;  so  don't  mind  if  they  examine  your  dress  and 
beads  and  make  some  personal  remarks ;  this  is  quite  the 
correct  thing  among  pale-faces. 

"You  see,  dear  Mesdames,  these  dollies  are  the  handi- 
work of  the  Guild  women,  who  spend  every  Thursday  in 
their  room  in  the  Church,  where  they  seem  as  fond  of 
doll-making  as  Miss  Alcott's  'Old-Fashioned  Girl.' 
There  is  'The-one-who-pushes-the-ice-away,'  'The-one- 
who-makes-maple-sugar,'  and  a  dozen  others,  solemnly 
considering  whether  to  put  apple-green  and  magenta 
together,  or  to  use  gilt  beads  or  glass  ones  on  dolly's 
skirt;  and  there  is  old  Yanigien,  with  a  lapful  of  brown 
corn-husks  that  she  is  laboriously  fashioning  into  the  doll 
itself,  putting  layer  after  layer,  one  over  the  other,  until 
a  hard,  smooth  surface  is  formed  for  the  head,  while  the 
ends  of  the  husks  make  arms,  legs  and  body.  Small 
brown  stitches  divide  the  fingers,  and  now  Miss  Doll  is 
ready  for  her  wardrobe. 

"She  can't  bother  with  stockings  and  shoes ;  her  mother 
never  gave  them  a  thought,  so  on  goes  a  pair  of  soft 
moccasins  with  beads  up  the  front,  and  next  a  pair  of 
black  cloth  leggings,  rather  broad,  with  a  pretty  pattern 
in  chalk  beads,  worked  on  the  outside  edge  and  around 
the  bottom.     Now  the  doll  is  ready  to  be  dressed  in  the 


368  THE    ONBIDAS. 

little  garments  the  other  women  of  the  Guild  have  been 
embroidering.  Our  illustration  gives  a  pretty  good  idea 
of  how  the  Chief  looks,  and  his  neatly  dressed  squaw, 
with  her  papoose,  in  their  old-time  costumes.  The  dolls 
are  said  to  be  fine  representatives  of  a  fine  old  tribe,  and 
every  lover  of  Indian  curios  should  have  at  least  one,  if 
not  the  whole  family,  among  their  collection  of  Indian 
things/' 

But  the  making  of  dolls  is  only  a'  part  of  what  is  done 
by  the  Guild  women,  who  earn  several  hundred  dollars 
a  year  for  their  dear  Church.  Do  the  men  give  a  day's 
work  in  the  fields  belonging  to  the  Mission?  Out  come 
the  Guild  women  to  prepare  dinner  and  supper.  Is  a 
feast  given  in  order  to  raise  a  little  money?  All  day 
long,  the  Guild  women  make  their  best  bread,  pies,  and 
cake,  and  whatever  tastes  good  to  the  Indian  palate. 
Does  the  chancel  need  cleaning?  Here  are  the  Guild 
women  with  pails,  and  cloths,  and  plenty  of  good  will. 
Or  perhaps  long  yards  of  green  are  needed  for  the 
Christmas  decorations.  Here  are  the  same  ready  hands 
to  twine  the  wreaths.  In  their  quiet  way,  all  this  means 
work  and  "a  good  time,"  low-voiced  talking  and  low- 
voiced  laughter,  with  inflections  no  elocutionist  could 
give,  and  all  the  time  in  the  world  to  spare !  Why  should 
any  one  be  in  a  hurry  because  dinner  was  appointed  for 
one  o'clock?  Half  past  two  is  early  enough  for  a  man 
who  is  not  all  stomach,  for  the  dispatch  of  the  average 
white  man  and  the  hurry-flurry  of  the  average  white 
woman  find  no  place  among  the  people  of  the  Red  Stone. 

What  visions  of  happy  times  among  the  Oneidas  are 
called  up  by  the  very  words  "yards  of  greens  for  Christ- 
mas decorations,"  as  prepared  by  the  women  of  the 
Guild.     Our  work  will  hardly  be  complete  without  some 


Corn  Husk  Dolls 


CHRISTMAS    ON    THE    RESERVATION.    369 

account  of  the  most  joyous  time  of  the  whole  year  to 
young  and  old.  Boxes  and  barrels  of  Christmas  good 
cheer  have  been  coming  to  the  Mission  House  and  been 
stored  away  in  the  attic.  There  cannot  be  too  many  of 
them  from  both  Senior  and  Junior  Auxiliaries,  when  we 
consider  that  the  Missionary  must,  if  possible,  have  a  gift 
of  some  kind  for  each  of  his  Indian  children,  big  and 
little.  They  look  to  him  as  to  a  real  father,  a  dispenser 
of  good  things.  And  as  there  are  over  a  thousand  to  be 
provided  for,  you  can  well  imagine  how  great,  intense, 
indeed,  is  his  anxiety  not  to  disappoint  one  of  them. 

A  month  or  more  before  the  Holidays  the  good  Mis- 
sionary almost  lives  in  his  attic,  assorting,  with  some  help, 
the  contents  of  the  boxes,  to  make  a  judicious  distribution 
of  them.  And  how  delighted  he  is  if  he  finds  something 
suitable  for  all  in  the  way  of  toys,  clothing,  or  new  mate- 
rial for  old  and  young,  down  to  the  little  tots  just  learn- 
ing of  Santa  Claus.  One  little  chap  addressed  him  as 
"Sand  Close,"  to  make  mention  of  a  few  simple  wants, 
while  another  expressed  a  desire  for  only  a  pair  of  sus- 
penders, certainly  a  modest  request,  but  doubtless  some- 
thing the  child  had  been  longing  for,  to  help  make  a 
little  man  of  himself. 

Can  you  who  live  in  cities,  or  towns,  where  large  stores 
are  filled  with  elegant  Christmas  things  attractively  laid 
out,  imagine  what  a  Christmas  tree  is  on  a  Reservation 
where  there  is  not  a  single  store  of  any  kind,  and  where 
the  Indian  child  cannot  buy  so  much  as  a  stick  of  candy?' 
Then  picture,  if  you  can,  what  it  must  be  for  such  a  child 
to  see  a  well  laden  tree,  and  have  a  bag  full  of  candy  and 
a  toy  of  some  kind  given  him.  How  his  eyes  sparkle  and 
how  eagerly  he  grasps  what  is  laid  in  his  hand!  One 
in  writing  of  Christmas  on  the  Reservation  says :  "It  was 


370  THE    ONBIDAS. 

really  pathetic  to  see  a  little,  motherly  Indian  girl,  grasp 
a  doll  and  hug  it  tight,  as  though  amazed  at  her  posses- 
sion; while  another  mite  in  breathless  suspense  watched 
the  distribution  of  various  beautifully  dressed  dolls. 
When  one  and  another  passed  by  with  her  doll,  she  would 
stretch  forth  her  little  brown  hands,  then  clasp  them 
across  her  breast,  saying  in  an  undertone,  'Baby,  Come !'  " 

At  their  last  Christmas  Feast  our  friend  the  Missionary 
writes  us :  "It  has  been  a  wonderful  Christmas  for  our 
people.  A  glorious  Feast.  About  two  hundred  and  fifty 
communions  were  made.  The  Church  was  beautifully 
decorated  with  home-made  garlands,  the  large  vested 
choir  sang  splendidly  the  Christmas  Hymns,  some  of 
them  in  their  own  language  to  quaint  and  weird  music 
that  had  been  in  use  amongst  the  Tribe  for  fifty  years  or 
more.  On  Christmas  night  we  had  with  a  special  Service 
the  Christmas  tree  for  the  older  people.  And  then,  large 
as  our  Church  is,  it  would  not  seat  the  great  congrega- 
tion. Many  had  to  stand  throughout  the  Service,  and 
for  the  much  longer  part — the  distribution  of  the  gifts — 
which  took  us  until  nearly  eleven  o'clock  at  night,  as  every 
one  is  remembered  with  some  gift,  and  all  have  to  come 
forward  to  receive  it. 

On  Holy  Innocents'  day,  after  the  children's  Eucharist  ■ 
at  nine  o'clock  in  the  morning,  we  had  the  tree  for  them. 
And  I  am  sure  that  nowhere  in  the  world  were  there  any 
happier  children  than  the  little  red  folk  of  Oneida. 
There  were  fully  three  hundred  children  in  Church,  many 
coming  several  miles  for  the  little  gifts  that  to  some  of 
our  children  would  hardly  seem  worth  crossing  the  street 
for.  But  these  little  people  have  so  few  gifts  that  Christ- 
mas is  the  greatest  day  in  the  year  for  them,  and  even 
the  old  people  are  delighted  with  a  bag  of  candy  or  an 
orange." 


CHRISTMAS    ON    THE    RESERVATION.    371 

In  writing  of  this  Festival,  and  especially  when  allud- 
ing to  the  children's  part  are  these  words :  "I  am  bound 
to  say  their  tree  was  much  more  imposing.  All  the 
branches  were  green  to  the  ends,  and  there  was  a  braver 
show  of  colored  balls  and  trinkets  and  cut  tinsel,  besides 
paper  decorations,  to  make  our  Brownies  open  their  eyes 
and  wonder  what  was  to  be  forthcoming.  It  was  liter- 
ally laden  with  good  things  more  than  they  probably  ever 
dreamed  of  having  when  their  eyes  were  closed.  The 
magic  power  that  wrought  so  much  for  our  second 
Christmas  tree,  came  straight  from  some  of  the  Junior 
Auxiliaries,  whose  members  covered  themselves  with 
glory  and  our  children  with  that  happiness  rarely  to  be 
found  outside  of  story  books." 

Placed  about  the  decorated  tree  for  the  older  people  the 
useful  gifts  are  usually  done  up  in  bundles;  some,  per- 
haps, in  the  ever  welcome  comfortable,  or  new  blanket, 
and  so  given  out.  You  will  see  one  and  another  quietly 
give  a  little  pinch,  or  poke  to  their  bundle  to  anticipate 
its  contents. 

Two  hundred  such  bundles  piled  high  about  the  tree 
were  given  out  this  Christmas  to  serve  a  thousand  with 
new  garments,  or  new  material  out  of  which  they  could  be 
made.  Among  the  gifts  were  calico,  cloth,  flannel,  large 
knit  underwear,  handkerchiefs,  shoes,  stockings,  and 
other  things.  When  the  boxes  and  barrels  were  about 
empty  and  a  belated  one  arrived,  the  Missionary,  ever 
pleased  and  grateful  for  all  that  is  sent  for  his  Indian 
children,  felt  doubly  so,  as  he  thus  thanked  the  sender, 
a  lady  who  for  over  forty  years  has  taken  an  interest 
in  the  Oneidas : 

"Your  box  came  just  when  the  supplies  were  giving  out, 
and  I  was  wondering  what  I  could  put  in  for  the  few 


372  THE    ONBIDAS. 

remaining  bundles.  Everything  in  it  was  useful.  The 
warm  underwear,  I  felt  sure,  would  give  much  comfort 
to  the  old  woman  to  whom  I  assigned  it.  As  she  was 
not  able  to  come  to  the  evening  Christmas  tree,  she  came 
to  the  Mission  House,  and  as  she  is  now  almost  blind 
she  wanted  Mrs.  Merrill  to  open  her  bundle  and  tell  her 
what  was  in  it,  and  when  she  felt  of  the  flannels  she  put 
them  up  to  her  lips  and  kissed  them.  The  good  old 
body  was,  as  she  said,  'so  glad  to  have  something  warm 
to  wear.'  " 

Does  this  not  show  grateful  appreciation  and  give  en- 
couragement to  those  who  so  kindly  and  generously  send 
these  much  appreciated  gifts  to  Oneida  ? 

But  it  is  not  alone  of  their  Christmas  tree  and  gifts  we 
would  speak,  but  of  the  Oneida's  reverence  for  the  Na- 
tivity of  Christ,  and  all  connected  with  the  great  Festival. 
It  has  as  deep  meaning  to  them  as  to  any  of  their  white 
brethren.  And  they  fully  understand  the  fitness,  ac- 
cording to  Scripture,  of  bringing  "  the  fir  and  the  spruce 
to  beautify  the  place  of  the  Sanctuary."  It  is  not  a 
question  with  the  Oneidas  of  "how  much  a  yard?"  or 
"how  much  a  pound  ?"  with  their  greens,  but  only  "What 
do  you  want  ?  and  when  will  you  have  it  ?" 

Says  one  in  writing  to  a  friend :  "You  know  nothing 
about  an  Indian  Christmas,  at  least  on  this  Reservation, 
or  have  any  idea  how  royally  both  men  and  women  make 
their  preparations.  They  bring  enough  cedar  and  hem- 
lock, spruce  and  pine  to  tie  yards  and  yards,  I  might 
almost  say  miles,  of  rich  festoons  for  the  chancel,  besides 
making  a  screen  of  blue-green  spruce  each  side  of  the 
altar,  and  crowning  the  Bishop's  and  priest's  chairs  with 
the  same  lovely  tree-tops,  small,  of  course,  but  like  a 
little  blessing  to  each,  and  filling  the  Church  with  their 
spicy  fragrance. 


Oneida   Baby 


Another  Oneida  Baby 


A  Young  Brave 


CHRISTMAS    ON    THE    RESERVATION.    373 

"The  chancel,  forty  feet  square,  was  entirely  draped 
in  brilliant  turkey  red,  not  a  line  of  white  visible  on  any 
one  of  its  walls,  which  from  roof  to  wainscot,  was  one 
mass  of  living,  vivid  red,  fold  after  fold  in  graceful  lines, 
covering  every  inch  of  space  and  forming  an  immense 
lunette  over  the  canopy  of  the  Reredos.  Against  this 
glowing  background  stood  out  trees  of  spruce  and  the 
graceful  lines  of  a  temporary  Rood-screen,  covered  with 
the  same  warm  color  and  wound  and  dressed  in  double 
festoons  of  arbor-vitse,  framing  in  the  chancel  and  adding 
'  a  note  of  mystery  to  that  part  of  the  people's  Home,  for 
that  is  what  the  Church  stands  for  to  these  Indians- 
it  is  their  Home." 

The  Rev.  Mr.  Merrill,  after  speaking  of  the  older  chil- 
dren at  the  Christmas  festivities,  adds :  "And  what  shall 
be  written  of  the  very  tiny  men  and  women,  the  baby 
Oneidas,  two  of  whom  look  up  at  you  from  these  pages? 
Very  civilized,  very  like  ordinary  white  babies  they  look. 
These  babies,  however,  have  one  experience  unlike  any 
white  child's,  for  while  Miss  America  is  dressed  in  her 
best  and  carried  to  Church,  it  is  only  for  once ;  after  her 
Baptism  she  rarely  goes  again  until  old  enough  to  keep 
still  and  not  distract  her  neighbors.     But  red  babies  ap- 
pear with  great  regularity,  coming  in  white  gowns  with 
dainty  caps,  or  plain  calico,  with  sunbonnets,  or  some- 
times in  odds  and  ends  of  flannel,  with  a  handkerchief 
over  the  cute  little  head,  and  carried  over  the  mother's 
shoulder,  or  in  cold  weather,  tucked  under  her  shawl; 
from  which  they  emerge  warm  and  serene,  ready  to  be 
interested  in  a  gay-colored  window,  or  a  cracker  from 
some  deep  pocket,  and  invariably  keeping  up  a  running 
commentary  on  the  sermon.     If  opinions  clash  too  loudly 
his  babyship  is  gravely  carried  out  to  regain  his  native 


374  THE    ONBIDAS. 

composure,  and  after  his  return,  may  be  quietly  passed 
over  the  back  of  the  pew  and  slowly  rocked  on  some 
good  grandmother's  knee. 

"One  Sunday,  a  dear  child  was  most  engaging  in  her 
small  absorption  in  books  and  flowers.  She  arranged  all 
the  Prayer  Books  and  hymnals  with  great  precision, 
looked  with  intense  disgust  at  some  crumpled  and  soiled 
paper,  and  finally  took  up  a  bag  and  handed  her  mother 
the  purse  from  which  to  take  the  offering.  Two  pennies 
were  given  the  child  to  put  into  the  basin  with  her  own 
pretty  fingers,  when  it  suddenly  occurred  to  her  that  her 
neighbor  might  be  gratified  to  offer  a  penny  also,  and 
taking  the  same  she  leaned  over  and  extended  that  small 
copper  coin  with  most  gracious  manner  and  a  smile,  as 
became  a  daughter  able  to  count  many  noble  forefathers." 

Another  great  help  needed  for  the  advancement  of  the 
Indians  on  the  Reservation,  add  to  their  social  pleasure, 
and  give  better  accommodations  to  the  women  of  the 
Guild,  was  a  Parish  House.  With  the  earnest  zeal  ever 
shown  by  the  Rev.  Mr.  Merrill,  Missionary  in  charge,  in 
carrying  out  various  improvements  for  the  benefit  of  his 
"Indian  children,"  he  set  his  heart  upon  no  less  a  scheme 
than  the  erection  of  a  sightly  Parish  House  of  Stone 
after  the  plan  here  presented.*  The  need  of  such  a 
building  had  been  very  great,  especially  for  the  returned 
students.     It  seemed  useless  to  give  the  Oneida  boys  and 

*As  for  the  building  of  the  Hospital,  so  the  first  offering  of 
faith  and  zeal  was  given  by  children.  In  1894,  at  a  Missionary 
meeting  held  in  St.  Paul's  Church,  Overbrook,  Philadelphia,  the 
Missionary  made  mention  of  the  great  need  of  a  Parish  House 
at  Oneida.  Two  little  girls  became  interested  and  sent  the  Mis- 
sionary ten  cents,  which  was  the  beginning  of  the  building  fund. 
As  the  outgrowth  of  this  gift  of  faith  there  follows  the  com- 
pletion of  the  building  at  a  cost  of  $7,500,  without  a  cent  of 
indebtedness. 


CHRISTMAS    ON    THE    RESERVATION.    375 

girls  all  the  advantages  that  Hampton,  Carlisle,  and 
others  of  the  Indian  Schools  provide  for  them  while  away 
from  home,  and  for  nothing  to  be  done  to  help  them  when 
they  returned  to  the  Reservation. 

These  young  people  require  some  place  where  they  can 
meet  for  social  entertainment  under  proper  guidance 
and  where  good  and  wholesome  entertainments  can  be 
provided  for  them.  At  his  annual  visitation  in  August, 
1904,  Bishop  Weller  turned  the  first  sod  for  the  founda- 
tion of  the  new  building,  and  during  that  year,  through 
the  generosity  of  the  friends  of  Oneida,  one  wing  of  the 
building  was  completed,  which  provided'  very  attractive 
quarters  for  the  children  of  the  Mission  School.  More 
friends  kindly  contributed  to  the  building  fund,  so  that 
on  October  15,  1905,  they  were  able  to  ask  their  beloved 
Diocesan  Bishop  to  come  to  them  to  lay  the  corner-stone 
of  the  building,  which  they  named  in  his  honor,  "The 
Bishop  Grafton  Parish  House."  More  appeals  were 
issued,  with  encouraging  returns ;  so  that  on  June  1,  1906, 
the  Missionary  signed  a  contract  for  the  completion  of 
the  building,  the  work  to  be  completed  on  October  nth. 

The  new  building  is  of  classic  design,  a  central  facade, 
two  stories  in  height,  with  a  wing  on  either  side  one  story 
in  height,  having  a  total  frontage  of  eighty-five  feet 
and  a  depth  of  seventy-three  feet,  with  a  lower  portion 
at  the  rear  extending  back  seventeen  feet  farther.  The 
material  used  is  the  handsome  rock-faced  limestone  quar- 
ried by  the  Indians  from  the  river  running  through  the 
Reservation.  The  main  hall  of  the  building  has  a  seating 
capacity  of  over  two  hundred,  and  there  is  a  stage  in 
the  rear  of  the  building  of  sufficient  dimensions  to  pro- 
vide for  the  various  entertainments  which  are  given  by 
the  Indians.     Cloak-rooms  and  store-rooms,  small  class- 


376  THE    ONBIDAS. 

rooms,  a  large  kitchen  and  pantry,  and  a  work-room  for 
the  women  of  the  Guild,  are  found  in  the  building. 
One  wing  is  used  for  a  library  and  reading-room,  and  the 
other  provides  a  room  for  the  Mission  School.  In  the 
spacious  basement  there  is  band-room  18  by  32  feet 
in  size,  a  bath-room  fitted  with  shower-baths,  tub,  and 
toilet  fixtures.  They  also  hope  to  establish  a  gymnasium. 
In  planning  this  great  work  it  was  the  Rev.  Mr.  Mer- 
rill's desire  to  provide  for  the  Indians  a  place  of  instruc- 
tion and  entertainment.  The  authorities  of  the  State 
Agricultural  College  promised  to  give  them  Farmers' 
Institutes  which  would  be  of  great  value  to  some  in  an 
agricultural  way.  He  also  had  promise  of  hygienic  in- 
structions given  to  them  by  their  physician.  And  lectures 
with  stereopticon  were  to  be  provided  for  both  amuse- 
ment and  instruction  during  the  long  winter  evenings. 
Thus  the  building  was  most  wisely  designed  by  the  Rev. 
Mr.  Merrill  as  a  factor  in  the  education  and  advance- 
ment of  his  Indian  charge. 


CONCLUSION.  2>77 


Chapter   XXX. 
Conclusion. 

Many,  doubtless,  will  think  we  have  given  an  alto- 
gether ideal  account  of  the  Oneidas.  But  other  writers 
have  been  accused  of  doing  the  same,  especially  by  those 
who  do  not  know  the  real  character  of  some  of  the  intelli- 
gent Indians  of  the  Six  Nations.  Though  fierce  and 
warlike  in  their  early  encounters  with  their  foes,  brave 
in  the  defense  of  what  they  considered  their  rights,  many 
of  them  were  naturally  of  a  friendly  and  peaceful  dispo- 
sition, more  ready  to  smoke  the  calumet  than  to  take  up 
the  tomahawk. 

Fire-water,  it  is  true,  has  had  its  baneful  influence  on 
many  of  our  Indians,  and  has  brought  out  the  worst  side 
of  their  nature,  as  with  all  men,  red  or  white.  But  since 
coming  more  and  more  under  the  influence  of  civilization, 
education,  and  the  softening  effects  of  religion  it  is 
surprising  what  great  advancement  the  Oneidas  have 
made  and  show  in  discernment,  imitation,  and  capability 
to  do  as  the  whites.  Very  justly  says  one,  in  writing  of 
the  Indian :  "He,  as  a  rule,  wants  to  advance,  but  he  can- 
not do  it  alone.  He  must  be  aided.  And  as  Bishop  Ho- 
bart  long  ago  pointed  out,  to  do  so  we  must  give  him 
not  a  gospel  without  civilization,  nor  civilization  without 
the  gospel.     They  must  go  together." 

Hand  in  hand  the  two  have  been  followed  up  by  their 
patient  guides,  to  lead  the  progressive  Indians  step  by 
step  out  from  their  former  ignorance  and  darkness  into 


378  THE    ONBIDAS. 

the  light  of  civilization  and  Christianity.  And  it  is  won- 
derful how  marked  is  the  change  in  character  and  appear- 
ance of  many  of  the  Oneidas  at  the  present  day.  As  a 
Nation  they  have  proved  themselves  most  worthy  of  the 
watchful  care  over  them  by  one  and  another  faithful 
Missionary,  back  to  the  time  of  the  Rev.  Samuel  Kirk- 
land.  Later,  both  before  and  after  their  establishment  on 
the  Reservation,  the  Church  and  her  Missions  extended 
a  protecting  care  and  supervision  over  a  large  majority 
of  them.  Their  love  for  Bishop  Hobart,  was  so  sincere 
that  their  church,  Hobart  Church,  stands  as  a  monument 
to  his  blessed  memory. 

It  is  no  sinecure,  however,  for  one  alone  to  act  as 
leader  on  such  an  extensive  tract  of  land,  and  well  see 
after  their  temporal  as  well  as  their  spiritual  welfare. 
We  have  touched  but  lightly  upon  the  Missionary's  va- 
rious tasks  as  priest,  postmaster,  lawyer,  banker,  and 
prime  adviser.  He  must  be  patient  under  every  and  any 
interruption,  even  though  his  time  is  rarely  his  own. 
Often,  too,  he  must  drive  miles  and  miles  over  rough 
roads  and  through  dark  woods,  to  visit  the  sick,  or  to 
administer  comfort  and  consolation  to  some  aged  person 
unable  to  get  to  church. 

For  the  benefit  of  such  persons,  interesting  Friday 
evening  cottage  services  at  different  homes  have  been 
conducted  in  distant  parts  of  the  Reservation,  and  carried 
on  with  success,  with  often  as  many  as  twenty-five  and 
thirty  neighbors  in  attendance.  They  sing  in  their  own 
language  a  hymn  or  two  with  their  soft,  sweet  voices, 
and  join  in  the  prayers  and  other  parts  of  the  service 
with  much  reverence.  Then,  with  a  friendly  hand-shake 
and  thanks,  they  quietly  disperse,  and  the  Missionary 
takes  his  long  return  drive  through  the  woods.     It  may 


CONCLUSION.  379 

be  moonlight,  or  a  dark  night,  but  the  horses  seem  to 
know  the  way  home,  and  the  Missionary  has  the  consola- 
tion of  knowing  by  the  intent  expression  on  the  faces  of 
his  hearers,  or  a  tear,  perhaps,  over  some  interpreted 
words,  that  he  has  reached  the  hearts  of  his  Indian 
children. 

In  writing  of  the  Oneidas  we  have  had  no  intention  to 
eulogize  them  beyond  their  just  deserts,  but  merely  to 
relate  facts  as  they  have  come  to  us.  We  are  well  aware 
that  individuals  among  them  are  faulty,  it  may  be  morose 
and  difficult  to  reach,  but  not  any  more  so  than  weak  sin- 
ful human  nature  everywhere.  Says  a  writer:  "We  are 
apt  to  look  upon  the  Indian  as — well,  as  an  Indian,  what- 
ever that  may  mean  to  each  of  us.  In  our  mental  classi- 
fication we  ignore  personality,  both  tribal  and  individual, 
and  group  all  red  men  together  in  one  general  census 
as  cruel  and  treacherous.  This  is  all  wrong.  There  is 
as  much  difference  between  the  tribes  as  between  white 
nationalities,  between  individual  Indians  as  between  in- 
dividual white  men.  In  accounting  for  these  differ- 
ences of  life  and  customs  it  is  largely  the  old  story 
of  environment."  It  is  a  popular  fancy  that  needs 
refuting,  that  the  Indians  are  all  alike;  that  whatever 
is  true  about  the  Sioux  or  the  Dakotas  is  equally 
true  and  applicable  to  the  Apaches  of  Arizona  or 
the  Pueblos  of  New  Mexico.  The  truth  is,  they  differ 
among  themselves  in  every  respect;  in  language,  dress, 
mode  of  living,  manners,  and  occupation. 

"The  Indians  of  the  Oneida  Reservation,"  says  their 
Missionary,  "have  long  ago  abandoned  the  blanket  and 
feathers.  The  rudely  constructed  tepee  is  unknown. 
They  live  in  houses,  and  although  the  majority  of  these 
are  still  log  cabins,  they  are  substantial  and  neat.    Among 


380  THE    ONEIDAS. 

the  younger  generation  and  the  more  prosperous,  good 
frame  buildings  are  now  being  erected,  and  these  with 
verandahs,  large  windows,  and  cellars,  are  rapidly  tak- 
ing the  place  of  the  little  log  dwellings,  the  great  cracks 
of  which  were  filled  with  hard,  sun-baked  clay,  and 
where,  in  cramped  quarters,  the  Indian  family  with  diffi- 
culty made  its  home. 

"The  exterior  and  interior  of  some  of  their  modern 
houses  will  show  that  an  elevating  love  of  home  adorn- 
ment is  growing,  that  pictures  and  books  are  to  be  found 
in  the  'best  room,'  while  lawns,  gardens,  and  shade-trees 
are  to  be  seen  about  their  homes.  Nowhere  will  you 
find  the  blanket  as  the  chief  and  only  wearing  apparel, 
for  the  Oneidas  dress  in  white  man's  clothing.  And 
although  the  older  women  prefer  the  more  quiet  dress 
and  the  becoming  shawl  or  kerchief  in  place  of  some 
gaudy  millinery,  yet  even  here  fashion  has  its  followers 
among  the  younger  generation,  and  on  Sundays  you 
would  find  our  congregation  wearing  as  fine  clothes  as 
the  average  white  farmer. 

"One  more  popular  fancy  that  needs  correcting  is  that 
all  the  Indians  of  the  country,  some  250,000  in  number, 
are  paupers,  lazy  vagabonds,  fattening  at  the  public  crib. 
As  a  matter  of  fact,  probably  less  than  one-fourth  of  them 
receive  anything  from  Government,  while  the  great  mass 
are  self-supporting.  They  subsist,  either  by  the  labor  of 
their  own  hands,  or  upon  that  which  they  receive  from 
the  Government  in  payment  for  their  lands.  The  only 
cash  payment  made  to  our  people,"  he  adds  "is  the 
division  of  $1,000  awarded  them  for  services  during  the 
Revolutiinary  War.  Which  amount  divided  among  them, 
is  the  munificent  sum  of  fifty  cents  per  capita.  They  have 
always  been  known  as  a  self-respecting,  self-supporting 


An  Oneida  Modern   Hoitk 


Interior  of  an  Indian  Home,  1906 


CONCLUSION.  381 

people.    They  have  never  been  the  recipients  of  Govern- 
ment rations,  horses,  or  other  bounties." 

The  last  census  of  the  Oneidas  compared  with  those 
taken  in  the  past,  shows  that,  at  least  among  this  tribe, 
the  story  that  the  Indians  are  dying  out  has  become  as 
untrue  as  it  is  time-worn,  for  they  have  nearly  doubled 
in  number.  Of  the  Oneidas'  social  and  home  life  it  is 
said :  "The  Oneida  Indians  stand  very  high.  Their  home 
life  is  almost  irreproachable.  They  live  with  very  few 
exceptions,  strictly  moral  and  right  lives.  There  is  no 
corruption  or  immorality  on  the  Reservation  to  speak  of. 
Any  one  who  is  at  all  loose  in  his  or  her  way  is  at  once 
completely  ostracized  by  their  neighbors."  When  we  con- 
sider their  history  of  the  past  when  in  the  State  of  New 
York  among  the  warlike  Iroquois,  themselves  one  of  the 
Six  Nations,  and  with  them  often  as  ready  to  use  the 
tomahawk  in  defense  of  their  rights,  or  to  make  con- 
quests of  some  fierce  and  intrusive  tribe,  we  can  but  mar- 
vel over  the  changes  time  has  wrought. 

For  other  tribes  of  Indians  on  their  Western  Reserva- 
tions, though  apparently  rude  and  warlike,  we  would  be- 
speak a  good  word,  struggling  as  they  too  are  to  reach  out 
towards  civilization.  Those  faithful  missionary  Bishops, 
Whipple  and  Hare,  warm  friends  of  the  Indians,  felt  that 
they  were  well  worthy  of  Christian  care,  and  not  only 
devoted  much  of  their  time  to  supervision  over  them,  but 
from  time  to  time  wrote  most  interestingly  of  them. 
They  were  forced,  however,  to  censure  Government  at 
that  time  pretty  severely  for  its  treatment  of  the  Indians, 
and  so  make  extenuating  allowances  for  some  of  the  bar- 
barous conflicts  with  the  whites. 

The  late  General  Harney,  described  as  a  "veteran  fron- 
tier Indian  craftsman"  and  who  passed  over  fifty  years 


382  THE    ONEIDAS. 

on  our  Western  borders  in  contact  with  the  various 
tribes,  speaks  well  of  them,  though,  as  he  has  said,  "They 
were  accused  of  treachery  and  every  evil  under  the  sun." 
In  his  report  to  Government,  signed  by  himself,  he  af- 
firms :  "Naturally  the  Indian  has  many  noble  qualities. 
He  is  the  very  embodiment  of  courage.  Indeed,  at  times 
he  seems  insensible  to  fear.  If  he  is  cruel  and  revenge- 
ful, it  is  because  he  is  outlawed.  Let  civilized  men  be 
his  companions,  and  he  warms  into  life  virtues  of  the 
rarest  worth.  Civilization  has  driven  him  from  the  home 
which  he  loved.  It  has  often  tortured  and  killed  him,  but 
it  never  could  make  a  slave  of  him.  So  little  accustomed 
to  kindness  from  others,  it  may  not  be  strange  that  he 
appears  morose,  and  hesitates  to  confide  in  man.  Proud 
himself,  and  yet  conscious  of  the  contempt  of  the  white 
man,  when  suddenly  roused  to  some  new  wrong  the  re- 
membrance of  old  ones  still  sting  his  soul,  and  he  seems 
to  become,  as  expressed  by  himself,  'blind  with  rage/ 
We  must  take  the  savage  as  we  find  him,  or  rather,  as 
we  have  made  him,"  continues  General  Harney.  "We 
have  spent  two  hundred  years  in  creating  the  present 
state  of  things.  If  we  can  civilize  in  time,  it  will  be  a 
vast  improvement  over  our  doings  of  the  past."  And 
this  many  have  seen  the  necessity  of  doing.  Greater 
efforts,  than  at  any  time  before,  through  wiser  Govern- 
ment, are  now  being  made  in  the  right  direction.  The 
Indians,  better  understood,  have  less  done  to  rouse  them 
to  seek  for  vengeance.  And  so  in  time  all  tribes,  through 
their  intercourse  with  the  educated  whites,  will  doubtless 
become  more  and  more  civilized,  and  so  give  up  their 
rude  and  savage  ways.  The  Indians  of  almost  every  tribe 
have  a  strong  belief  in  some  Great  and  Good  Spirit  as 
ever  watching  over  to  guide  them.     Says  an  Indian  writer 


CONCLUSION.  383 

with  some  eloquence  and  truth:  "Some  openly  proclaim 
that  we  are  heartless,  soulless,  and  godless ;  but, 

"  'Within  the  recesses  of  the  Native's  soul, 
There  is  a  secret  place  that  God  doth  hold; 
And  though  the  storms  of  life  do  war  around, 
Yet  still  within  His  sacred  image  is  found.' 

"And  it  is  this  image  that  noble  Missionaries  have 
found,  and  felt  their  labors  among  them  were  not  in 
vain ;  that  there  was  a  bond  of  brotherhood  between  the 
red  man  and  the  white  for  which  they  would  feel  an- 
swerable if  they  neglected  the  appeal,  'Go  preach  the  Gos- 
pel to  all  Nations.' " 

Of  the  Oneidas,  as  we  may  have  already  said,  "They 
stand  in  the  first  ranks  of  civilization  in  the  judgment  of 
the  Indian  Department  at  Washington" — a  just  tribute  to 
those  who  have  struggled  hard  to  give  up  their  old  su- 
perstitions, their  wigwams,  blankets  and  paint,  to  con- 
form to  the  ways  of  the  white  man.  And  not  the  least 
praise  is  due  to  those  who  for  the  past  century  or  more 
have  had  faith  in  the  Indians  as  among  God's  created 
beings,  and  have  willingly  gone  among  them,  to  lead 
them  gently  towards  the  Light  that  has  helped  to  redeem 
them.  Aye,  so  willingly  for  the  Oneidas,  that  two,  or 
we  might  say  three  brave  spirits,  if  we  include  the  wife 
of  one  who  equally  gave  herself  in  labors  of  love  for  the 
Indians  in  whom  she  took  a  deep  interest  to  within  the 
very  last  hour  of  her  life,  have  laid  down  their  lives  in 
their  midst  and  now  rest,  from  choice,  on  Indian  soil. 
And  at  the  Last  Great  Day  they  will  doubtless  be  found 
surrounded  by  those  of  the  dusky  tribe  who,  having  laid 
down  their  bow  and  arrow  for  the  ploughshare,  have, 
through  peace,  won  the  crown. 

As  we  lay  down  our  pen  the  earnest,  heartfelt  desire 


384  THE    ONBIDAS. 

comes  to  us  that  the  Oneidas  may  win  a  few  true  friends 
through  this  imperfect  account  of  them  as  a  noble  race  of 
Indians.     If  so,  we  shall  feel  repaid  for  our  labor  of 
love  on  behalf  of  one  among  the  few  tribes  of  Indians 
whose  nationality  dates  back  in  direct  line  centuries  ago, 
and  who  have  up  to  the  present  time  kept  themselves 
intact  from  all  other  races,  strictly  abiding  by  their  own 
tribal  laws  as  to  marriage  and  intermarriage.     A  pure 
American  race  worthy  of  all  help  in  their  efforts  to  reach 
to  higher  levels  in  art  and  literature  such  as  some  of  the 
present  and  future  generations  will  doubtless  be  found 
capable  of  attaining.     May  they,  too,  continue  to  be  con- 
tent on  their  Reservation  with  its  many  improvements. 
And  as  the  years  roll  round,  may  there  be  extended  to 
them  such  help  as  they  will  need  to  brighten  the  way 
before  them.     And  at  all  times  may  there  be  some  faith- 
ful Missionary  to  point  them  toward  their  more  endur- 
ing home  in  the  Celestial  City,  where  there  will  be  no 
scorn  of  races,  but  where  all  red,  black,  or  white,  who 
have  been  true  followers  of  Christ,  will  meet  at  the  throne 
of  God  as  His  beloved  children,  the  Great  Spirit  wor- 
shipped in  different  ways,  but  the  same  Heavenly  Father, 
Chief,  and  Great  High  Priest  over  us  all ! 


SUPPLEMENT.  38: 


SUPPLEMENT. 

Since  we  have  laid  aside  the  pen  most  unexpected 
events  have  taken  place  at  Oneida.  The  Rev.  F.  W. 
Merrill,  the  faithful  Missionary  for  ten  years  over  the 
Oneidas,  never  sparing  himself  when  he  could  do  aught 
for  his  Indian  charge,  was  suddenly  stricken  in  Septem- 
ber with  severe  illness.  It  was  of  such  character  and  of 
such  uncertain  termination,  that  to  the  regret  of  hi? 
Bishop  and  of  the  people  by  whom  he  is  greatly  beloved,, 
he  felt  it  best  to  resign  the  work  to  which  he  has  giver* 
his  love  and  strength. 

Mr.  Merrill's  illness  coincided  with  the  completion  of 
the  New  Parish  House,  entirely  free  from  debt,  and  at  the 
cost  of  $7,600.  The  building  was  dedicated  by  Bishop 
Grafton  on  the  morning  of  October  15,  1906.  Besides. 
Bishop  Grafton  there  were  present  the  Rev.  Canon 
Rogers  of  Grafton  Hall,  Fond  du  Lac,  and  the  Rev.  H. 
S.  Foster  of  Green  Bay.  Mr.  Merrill  was  unable  to  take 
any  part  in  the  Service  of  Dedication,  but  taken  by  two 
of  his  faithful  Indian  boys  into  the  Church  in  a  wheel 
chair,  it  was  his  joy  and  great  pleasure  to  witness  the 
impressive  ceremonies  in  the  Church  and  at  the  Parish 
House.  It  is  said  by  one  who  was  present :  "The  regret 
that  the  Rector  was  unable  to  take  part  in  the  Service 
was  universal,  and  though  the  opening  of  this  beautiful 
Parish  House  was  an  important  and  joyful  occasion  for 
the  tribe,  yet  it  was  mingled  with  much  sadness  because 
of  the  illness  and  resignation  of  their  long  time  faithful 


386  THE    ONBIDAS. 

Missionary.  He  had  accomplished  a  work  that  few 
would  have  undertaken,  and  perhaps  no  one  else  could 
have  carried  to  so  successful  a  conclusion.  A  complete 
reorganization  of  this  large  work  among  the  Indians, 
with  a  development  of  the  enterprises  that  centre  about 
the  Mission  House,  has  been  a  herculean  task.  The 
recovery  and  maintenance  of  the  old  Parish  School,  the 
erection  of  the  Sisters'  House,  and  their  faithful  work  in 
developing  the  lace  industry,  the  building  up  a  large 
and  successful  creamery  business  to  the  great  advantage 
of  the  Indians,  which  will  enable  them  to  remain  on  the 
Reservation  in  the  face  of  the  close  competition  of  their 
white  neighbors  and  perpetuate  their  noble  example  of 
honesty  and  piety,  the  securing  plans  and  raising  funds 
for  the  erection  of  this  magnificent  Parish  House,  have 
left  an  enduring  monument  to  the  Missionary's  years  of 
faithful  service '" 

On  the  day  of  the  Dedication  of  this  building  the 
resignation  of  Mr.  Merrill  was  announced  by  the  Bishop, 
who  at  the  same  time  gave  notice  of  the  appointment  of 
his  successor,  the  Rev.  A.  Parker  Curtis.  Mr.  Curtis  is 
another  of  Bishop  Grafton's  boys  from  the  Church  of 
the  Advent,  Boston,  of  which  Bishop  Grafton  was  Rector 
for  many  years.  Mr.  Curtis  was  also  the  first  of  his 
boys  to  be  ordained  by  him  after  his  Consecration  as 
Bishop  of  Fond  du  Lac,  and  nearly  the  whole  of  his  min- 
istry has  been  spent  in  his  Diocese,  though  New  York 
is  his  native  State.  He  is  said  to  be  an  earnest,  hard- 
working Priest,  and  it  is  hoped  he  will  bring  to  his  work 
among  the  Indians  the  same  deep  interest  and  zeal  as 
characterized  his  predecessors.  It  is  with  humble  but 
deep  gratitude  that  the  Rev.  F.  W.  Merrill  still  continues 
to  reside  among  the  beloved  people  of  Oneida.     Through 


SUPPLEMENT.  387 

the  generosity  of  friends  he  has  leased  for  a  term  of  years 
one  of  the  Indian  allotments  of  land,  and  the  little  log 
cabin  on  it  has  been  made  habitable.  Here  he  will  be 
one  with  the  people  in  their  poverty  of  home  and  living, 
as  it  will  be  a  modest  income  indeed  that  he  will  be  able 
to  earn  from  this  little  farm. 

Still  another  unexpected  event  has  taken  place,  that  we 
must  record.  The  Oneidas'  long-time  Chief  and  inter- 
preter, their  good  and  saintly  Priest,  the  Rev.  Cornelius 
Hill,  ever  ready  to  assist  in  the  Church  services,  or  on  the 
Reservation  among  the  sick  and  aged,  has  been  called 
hence.  He  peacefully  fell  asleep  shortly  after  his  beloved 
friend  and  associate  Priest,  the  Rev.  F.  W.  Merrill  had 
gone  South.  He  found  that  the  little  "wigwam,"  could 
not  be  made  comfortable  for  the  winter  for  one  in  his 
weak  condition  of  health,  and  so  had  accepted  the  kind 
invitation  of  friends  to  spend  the  winter  in  Florida. 
We  append  the  following  notice  of  the  sad  event  of  the 
death  of  the  Rev.  Cornelius  Hill,  sad  for  his  people,  but 
doubtless  peace  and  joy  to  himself. 

"The  last  of  the  long  line  of  chiefs  of  the  Oneida  Na- 
tion, a  line  reaching  back  into  a  misty  antiquity,  and  the 
first  Christian  Priest  of  the  same  Nation,  Cornelius  Hill,, 
died  at  Oneida  on  Friday,  January  25,  1907,  at  the  age  of 
seventy-five  years.  Mr.  Hill's  chieftainship  was  of  legal 
force  until  the  Oneidas  became  American  citizens,  by  an 
act  that  took  effect  only  a  few  years  ago ;  and  his  influ- 
ence among  his  own  people  was  almost  that  of  a  dictator,, 
and  always  on  the  side  of  righteousness.  He  was  made 
chief  when  fifteen  years  of  age,  and  took  his  seat  in 
council  when  eighteen,  which  was  a  great  honor  for  so 
young  an  Indian.  He  bore  the  name  of  Chief  Onan- 
gwat-go.     For   more   than   thirty   years   this   chief   was 


388  THE    ONBIDAS. 

interpreter  in  the  Church  services  making  special  use  of 
his  talents  on  Sunday,  when  he  gave  the  congregation  the 
Epistle,  Gospel,  Lessons,  and  sermon  in  the  Oneida 
tongue. 

"For  the  past  three  winters  he  had  found  his  duties 
very  taxing  to  his  strength.  Early  in  December  he  be- 
gan to  feel  the  effects  of  the  cold,  and  it  was  with  diffi- 
culty that  he  came  on  Sunday,  December  16th,  to  perform 
his  duties  for  the  last  time.  It  was  the  first  Sunday  of 
the  present  Missionary,  the  Rev.  A.  Parker  Curtis,  and 
Mr.  Hill  said  he  could  not  stay  at  home.  The  kind  and 
loyal  reception  accorded  to  the  present  Missionary  by  the 
people  is  owing  chiefly  to  Father  Hill's  words  that  day, 
.and  he  will  doubtless  always  feel  a  deep  sense  of  grati- 
tude to  that  good  man.  It  was  a  great  grief  to  know 
that  he  could  not  be  at  Church  on  Christmas  Day,  the 
first  time  he  had  ever  missed  that  service  so  especially 
dear  to  the  Oneidas ;  but  his  strength  failed  from  day  to 
day,  and  the  last  two  weeks  were  a  quiet  waiting  for  the 
end.  It  came  peacefully  and  without  pain.  He  had 
lately  received  his  Viaticum,  and  was  ready.  God  rest 
his  soul!" 

On  the  day  of  the  funeral  requiem  celebrations  of  the 
Holy  Eucharist  were  offered  by  the  Rev.  Geo.  Shelton, 
Rev.  J.  M.  Raker,  and  Rev.  H.  L.  Burleson,  the  latter 
the  acting  General  Secretary  for  the  Board  of  Missions, 
at  half  past  seven,  eight,  and  nine  o'clock.  At  eleven 
the  Church  was  filled  with  between  seven  and  eight  hun- 
dred people.  After  the  Burial  Office,  the  Holy  Eucharist 
was  offered  by  the  Missionary,  the  Rev.  H.  L.  Burleson 
preaching  the  sermon,  which  was  interpreted  by  Brigman 
Cornelius,  a  choirman,  who  has  begun  to  take  the  work 
of  interpreter.     Mr.  Hill  is  the  third  Priest  to  die  in  the 


SUPPLEMENT.  389 

harness  at  Oneida,  and  with  the  Rev.  E.  A.  Goodnough 
and  the  Rev.  S.  S.  Burleson,  lies  on  the  high  ridge  over- 
topping the  great  Church  where  probably  the  largest  con- 
gregation of  Christian  Indians  in  the  country  meet  Sun- 
day after  Sunday,  for  solemn  worship  of  the  Great  Spirit, 
Razvennieo.  Not  only  did  his  sweet  nobility  of  charac- 
ter, his  justice,  wisdom,  and  high  Christian  example  make 
Mr.  Hill  a  tower  of  strength  to  the  Mission,  and  give  him 
a  great  influence  over  the  Indians,  but  as  their  chief,  his 
word  was  almost  law.  This  power  he  always  used  for 
the  good  of  individuals,  the  uplifting  of  his  people,  the 
cause  of  Christ,  and  the  work  of  the  Church.  No  In- 
dian probably  has  ever  been  in  the  position  to  do  what  he 
did.  As  Priest  and  Chief,  he  chose  the  highest  ideal  of 
both,  and  that  the  Oneidas  to-day  are  the  only  wholly 
Christian  tribe  in  the  West,  and  the  most  advanced  in 
civilization,  is  owing  largely  to  him.  So  close  and  tender 
was  the  friendship  between  the  late  Missionary  and  him- 
self that  involuntarily  the  thought  comes,  since  it  was  to 
be,  how  fitting  it  was  that  the  resignation  of  the  one  and 
the  death  of  the  other  should  have  taken  place  so  near 
together.  How  sad  the  trial  would  have  been  for  the 
Rector  to  miss  his  long  time  interpreter  and  loyal  adviser. 
And  we  can  imagine  what  it  might  have  been  for  the 
feeble  and  aged  Indian  Priest  to  catch  the  words  to  inter- 
pret from  unfamiliar  lips.  The  following  tribute  to  Onan- 
gwat-go  has  been  sent  to  us  from  the  Rev.  F.  W.  Merrill : 


390  THE    O'NBIDAS. 


A  TRIBUTE. 

"The  good,  godly,  holy,  and  saintly  man,  Priest  Hill, 
has  departed  this  life."  This  was  the  postal  message  re- 
ceived by  me  on  the  day  following  the  burial  of  the  Rev. 
Cornelius  Hill.  With  an  earlier  notification  I  should 
have  braved  the  fatigue  of  travel,  even  to  the  retarding  of 
my  slowly  gaining  of  health  and  strength  in  this  genial 
clime  of  Florida.  It  would  have  been  a  privilege  and 
great  honor  to  have  stood  by  his  grave  and  shared  the 
sorrow  and  mourning  of  the  people  for  the  loss  of  the 
"grand  old  man"  of  Oneida.  I  wonder  if  old  Thomas 
John's  voice  was  brave  enough  to  "give  out"  the  weird 
and  grand  old  burial  hymn  of  the  Oneidas,  which,  more 
times  than  can  be  numbered,  Cornelius  Hill  had  presented 
for  many  and  many  of  his  own  people?  The  departed 
Missionaries  of  Oneida  have  all  been  great  men,  but  he 
was  the  greatest  of  all.  His  life  has  been  linked  with  the 
earliest  history  of  the  Church  in  the  North  West.  He 
had  a  boyish  remembrance  of  Oneida's  first  Missionary, 
the  Rev.  Eleazer  Williams.  He  knew  well  the  next  in 
order,  Priest  Davis.  He  was  greatly  attached  to  Bishop 
Kemper,  by  whom  he  was  confirmed.  He  had  been  pres- 
ent at  the  Ordination  at  Nashotah  of  the  Rev.  F.  R.  Haff 
more  than  fifty  years  ago,  and  when  we  looked  upon  the 
peaceful  face  of  that  aged  and  early  Missionary  at  Oneida, 
as  we  attended  his  burial  so  recently,  Priest  Hill  said, 
"Only  a  very  good  man  could  look  so  good  in  death,  and 


A    TRIBUTE.  391 

he  was  always  so  good  to  us."  Thirty-six  years  he  had 
as  his  pastor  and  friend,  the  Rev.  Edward  Goodnough, 
of  saintly  memory,  and  whenever  his  name  was  mentioned 
by  Father  Hill,  there  was  instinctively  the  softening  of 
his  voice  in  great  tenderness  of  a  loving  memory.  Of 
Father  Burleson  he  so  often  said,  "He  was  so  good  to 
us  all  in  our  sickness."  Great,  clever,  smart,  were  not 
words  in  his  vocabulary;  it  was  always/'He  was  a  good 
man,"  or  the  question,  "Is  he  a  good  man?"  For  more 
than  thirty  years  he  has  stood  beside  the  Missionary  to 
interpret  to  his  people  the  Missionary's  Sunday  message. 
I  am  wondering  what  the  congregation  will  to-day  think 
when  they  cannot  understand  the  "Man  of  God's"  mes- 
sage to  them  because  Father  Hill  is  not  there  to  say  it 
in  the  only  language  which  they  understand. 

Very  few  Sundays  in  his  life  has  he  been  absent  from 
Church.  I  remember  so  well  a  Sunday  when  kept  at 
home  by  sickness,  many  of  the  older  people  went  to  his 
home  and  said,  "It  didn't  seem  like  Sunday  without  you 
at  Church."  How  careful  he  was  in  his  interpretation 
to  give  just  the  best  he  could  of  the  Missionary's  ser- 
mon. Oft-times,  when  with  an  excess  of  vigor  the 
Missionary's  voice  would  sound  over  loud,  there  would 
come  his  earnest,  persuasive,  gentle  voice  in  interpreta- 
tion, that  would  soften  anything  like  harshness  that  had 
come  from  the  preacher.  He  was  too  honest  to  change 
an  iota  in  the  interpretation,  even  when  most  personal 
words  were  said  about  himself.  One  felt  such  perfect 
confidence  that  the  poorest  material  would  come  to  the 
people  in  an  eloquence  that  we  might  all  covet. 

For  many  years  he  was  the  organist  and  choir  leader. 
The  now  splendid  National  Band  owes  its  existence  to 
him  who  was  its  early  organizer  and  musician  in  it.     On 


392  THE    ONBIDAS. 

all  public  occasions  he  was  the  orator  and  interpreter  of 
the  day,  and  although  we  could  not  understand  a  word 
that  he  said,  we  were  always  fascinated  by  his  wonder- 
fully expressive  countenance  and  gestures. 

In  material  things  he  was  ever  ahead  of  his  people. 
The  earliest  threshing-machine  and  other  modern  farm 
implements  were  brought  into  use  through  his  influence 
and  encouragement.  He  was  seldom  absent  when  there 
was  a  call  for  a  day's  work  at  the  Church  or  on  the  Mis- 
sion farm,  and  it  was  he  who  directed  the  large  number 
of  willing  workers  who  gladly  gave  their  labor  for  the 
good  of  the  Mission.  I  wonder  how  many  yards  of 
greens  he  must  have  wound  for  the  decoration  of  the 
Church  on  the  many  Christian  Festivals  and  other  great 
days  of  the  Church.  He  told  me  that  this  last  Christmas 
was  the  only  one  that  he  could  remember  in  his  long 
life  that  he  has  missed,  and  he  felt  so  sorry  that  he 
could  not  give  the  new  Missionary  his  help. 

The  Bishops  and  Clergy  of  the  Diocese  never  knew 
the  man  as  he  was  at  home ;  his  great  veneration  for  thei: 
Sacred  Office  made  him  appear  shy  and  reserved  as  he 
met  them  at  Council  or  other  clerical  gatherings.  One 
had  to  live  at  Oneida  to  know  that  he  was  the  real  Rec- 
tor, the  ruler  of  the  Church  and  his  people.  He  never 
for  a  moment  forgot  that  he  was  a  Chief  of  a  great 
Nation,  and  I  am  sure  that  the  people  never  forgot  that 
he  was  the  great  Chief  of  their  Nation.  He  ruled  firmly, 
wisely,  lovingly.  I  have  seen  the  very  set  determination 
on  his  face  when  it  was  reported  that  some  one  had  been 
guilty  of  grave  sin  or  fault.  "Such  conduct  cannot  be 
tolerated,"  and  in  an  instant  there  would  come  the  soft- 
ening of  expression  and  voice,  "We  must  counsel  with 
him,  and  lead  him  back  to  God  and  the  Church."     When- 


A    TRIBUTE.  393 

ever  any  one  was  in  trouble  or  sin,  it  was  to  him  they 
went  for  comfort  and  advice.  He  was  too  loyal  to  give 
advice  without  first  consulting  with  the  Missionary. 
Over  and  over  again  he  has  brought  such  a  person  to 
me,  and  I  always  gave  most  careful  attention  to  what  he 
had  to  say,  knowing  well  that  in  some  way  he  would  give 
just  the  opinion  that  would  guide  me  in  my  decision  in 
the  matter.  It  was  never  with  him,  "I  want,"  or  "I 
think,"  always,  "The  people  think,"  or  "we  think."  Oh, 
rare  humility!  such  as  is  only  given  to  the  truly  great. 
Under  the  careful  instruction  of  the  Rev.  S.  S.  Burleson, 
Cornelius  Hill  was  prepared  for  ordination  to  the  Diacon- 
ate  in  the  year  1895,  but  it  was  not  until  1903  that  he 
was  advanced  to  the  Sacred  Order  of  the  Priesthood. 
For  more  than  a  year  previous  to  his  ordination  he,  with 
others  learned  in  their  own  language,  gave  much  time 
and  study  to  the  translation  of  the  Divine  Liturgy  into  the 
Oneida  language.  For  a  month  previous  to  his  ordina- 
tion he  came  daily  to  the  Church  for  instruction  in  cele- 
brating the  Holy  Communion,  learning  to  perform  with 
great  reverence  the  manual  acts  of  the  solemn  Service. 
His  was  a  great  example  to  those  whose  prejudices  will 
not  allow  them  to  accept  anything  new  in  the  ceremonies 
of  the  Church ;  he  had  for  years  been  brought  up  in  "the 
old  ways,"  yet  so  great  was  his  reverence  for  all  that  is 
beautiful  in  worship  (and  Oneida  is  noted  for  the 
grandeur  of  its  worship,)  that  he  said  after  a  very  beau- 
tiful Service,  "I  felt  this  morning  that  heaven  itself  could 
have  nothing  more  beautiful  than  our  Service  to-day." 

On  the  morning  after  his  ordination,  in  the  presence  of 
his  two  Bishops,  a  number  of  the  Clergy  and  a  large  con- 
gregation, he  celebrated  his  first  Eucharist,  and  gave  the 


394  THE    ONBIDAS. 

first  communion  to  the  class  just  confirmed  by  Bishop 
Grafton.  He  had  asked  that  I  stand  close  to  him  all 
through  the  Service,  for  he  said,  "The  words  are  so 
great  and  solemn  that  I  fear  I  may  not  be  able  to  say  them 
all."  No  one  but  myself  saw  his  glasses  dimmed  with 
the  tears  as  they  flowed  down  his  face,  yet  with  mar- 
velous control  there  was  no  break  in  his  voice,  although 
it  never  sounded  so  low  and  gentle.  He  is  in  no  greater 
silence  now  than  there  was  in  the  Church  that  morning 
when  his  people  listened  to  words  that  they  had  never 
before  heard  in  their  own  language  in  their  Church. 
Can  you  imagine  with  what  rapture  an  old  Indian  who 
with  sixty  years  of  faithful  and  regular  attendance  at  the 
Altar  heard  for  the  first  time  a  Priest  of  his  own  Nation 
saying  the  solemn  words  which  he  could  now  understand  ? 
After  his  ordination  Father  Hill  constantly  administered 
the  Holy  Communion  to  the  aged  and  sick  in  their  own 
homes  whenever  occasion  demanded  it,  but  he  shrank 
from  too  frequent  public  celebration  of  the  Holy  Euchar- 
ist ;  it  always  seemed  hard  for  him  to  feel  otherwise  than 
awed  with  the  solemnity  of  the  Service.  Distance  was 
never  too  great  or  weather  too  severe  for  him  to  visit  all 
who  might  require  his  services.  His  last  visitation  was 
made  just  before  his  fatal  illness,  to  an  old  man  who  for 
many  years  had  been  a  "backslider,"  and  his  report  was 
"that  man  is  so  penitent,  so  glad  to  get  back  to  God."  I 
might  write  on  indefinitely,  and  then  only  a  fragment 
would  be  told  of  the  wonderful  life  of  this  holy  and  great 
man  of  Oneida.     God  rest  his  dear  soul. 

There  have  been  many  appeals  come  from  Oneida. 
There  is  an  urgent  one  now,  that  every  friend  of  Oneida 
will  make  most  earnest  prayers  that  to  some  young 
Oneida  there  will  be  given  the  vocation  to  the  Ministry, 


A     TRIBUTE.  395 

so  that  this  great  Christian  Nation  may  have  its  repre- 
sentative in  the  Sacred  Ministry  of  the  Church. 

F.  W.  Merrill, 
Late  Missionary  at  Oneida. 
Bagdad,  Florida,  Sexagesima  Sunday,  1907. 


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